{"id":7395,"date":"2023-02-24T15:09:13","date_gmt":"2023-02-24T13:09:13","guid":{"rendered":"https:\/\/sbunker.org\/?p=7395"},"modified":"2024-09-09T15:11:28","modified_gmt":"2024-09-09T13:11:28","slug":"islami-ne-mes-arsyes-e-tradites","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/islami-ne-mes-arsyes-e-tradites\/","title":{"rendered":"Islami n\u00eb mes arsyes e tradit\u00ebs"},"content":{"rendered":"

Mund t\u00eb mendohet q\u00eb feja, duke qen\u00eb besim n\u00eb predikimet e profet\u00ebve dhe n\u00eb tekstet e shenjt\u00ebruara q\u00eb na vijn\u00eb nga tradita, \u00ebsht\u00eb pranim i verb\u00ebr i dogmave t\u00eb koh\u00ebrave t\u00eb shkuara, pa i peshuar ato n\u00eb kandarin e arsyes njer\u00ebzore dhe, si e till\u00eb, nuk ka t\u00eb b\u00ebj\u00eb fare me p\u00ebrdorimin e arsyes. Mir\u00ebpo, nj\u00eb shqyrtim m\u00eb i kujdessh\u00ebm i nj\u00eb pohimi t\u00eb till\u00eb v\u00eb n\u00eb pah paq\u00ebndrueshm\u00ebrin\u00eb e tij.<\/span><\/i><\/p>\n

\u00c7do tradit\u00eb intelektuale fetare mban n\u00eb gjirin e saj prirjet tradicionaliste, n\u00eb nj\u00ebr\u00ebn an\u00eb, si dhe prirjet racionaliste, n\u00eb an\u00ebn tjet\u00ebr. K\u00ebto dy prirje motivojn\u00eb l\u00ebvizje intelektuale q\u00eb l\u00ebkunden n\u00eb mes skajit tradicionalist e dogmatik dhe atij racionalist e kritik. K\u00ebto rivalizojn\u00eb nj\u00ebra tjetr\u00ebn, dhe mu n\u00eb kontekst t\u00eb k\u00ebtij rivaliteti ngjizet doktrina fetare. Andaj, p\u00ebr t\u00eb kuptuar k\u00ebt\u00eb kontekst, duhet t\u00eb k\u00ebqyrim n\u00eb faz\u00ebn formative t\u00eb feve p\u00ebrkat\u00ebse, at\u00ebher\u00eb kur doktrinat fetare ishin n\u00eb formim e sip\u00ebr por q\u00eb ende nuk ishte etabluar rryma dominante si e vetmja e drejt\u00eb ose, me fjal\u00eb t\u00eb tjera, rryma ortodokse.<\/span><\/p>\n

Shqyrtimi i zanafill\u00ebs s\u00eb doktrinave fetare islame, besimeve, etik\u00ebs e ligjit fetar, na \u00e7on n\u00eb nj\u00eb faz\u00eb t\u00eb hershme t\u00eb fomimit t\u00eb tyre: vite pas vdekjes s\u00eb Profetit t\u00eb Islamit, kur feja q\u00eb e themeloi ai u rrit, u zgjerua dhe u deg\u00ebzua n\u00eb p\u00ebrmasa t\u00eb m\u00ebdha, q\u00eb ai nuk i kishte par\u00eb kurr\u00eb n\u00eb t\u00eb gjall\u00eb t\u00eb tij. P\u00ebr mysliman\u00ebt, profeti ishte autoriteti p\u00ebrfundimtar, t\u00eb cilit i drejtoheshin p\u00ebr t\u00eb zgjidhur dilemat dhe gjetur p\u00ebrgjigjjet. Shejtnia e statusit t\u00eb tij si i d\u00ebrguar fuqiplot i Zotit, u siguronte mysliman\u00ebve t\u00eb par\u00eb unitetin e shenjt\u00eb epistemik, etik e ligjor t\u00eb fes\u00eb s\u00eb re. Mir\u00ebpo, me vdekjen e tij, mysliman\u00ebt e humb\u00ebn k\u00ebt\u00eb unitet t\u00eb shenjt\u00eb. Ajo \u00e7far\u00eb u mbeti ishte trinia e pashenjt\u00eb e p\u00ebrb\u00ebr\u00eb nga arsyeja, shkrimi i shenjt\u00eb dhe tradita profetike. \u00c7far\u00eb t\u00eb b\u00ebnin me to? Ishte pik\u00ebrisht kjo pyetje e madhe q\u00eb i ndau mysliman\u00ebt pas vdekjes s\u00eb profetit.<\/span><\/p>\n

Tri ishin \u00e7\u00ebshtjet kryesore q\u00eb ndanin mendimtar\u00ebt e hersh\u00ebm t\u00eb Islamit. <\/span>E para<\/b> kishte t\u00eb b\u00ebnte me statusin ose autoritetin e arsyes (<\/span>akl<\/span><\/i>), dometh\u00ebn\u00eb mendimit t\u00eb lir\u00eb (<\/span>raj<\/span><\/i>), n\u00eb argumentim dhe n\u00eb njohjen e t\u00eb v\u00ebrtetave fetare. <\/span>E dyta<\/b> kishte t\u00eb b\u00ebnte me m\u00ebnyr\u00ebn e t\u00eb kuptuarit t\u00eb Tekstit t\u00eb shenjt\u00eb (Kuranit), dometh\u00ebn\u00eb me nxjerrjen e kuptimeve prej tij. <\/span>E treta<\/b> kishte t\u00eb b\u00ebnte me autoritetin epistemik t\u00eb tradit\u00ebs profetike (Hadithit) dhe statusin e saj n\u00eb njohjen e t\u00eb v\u00ebrtetave. K\u00ebto t\u00eb trija mund t\u00eb p\u00ebrmblidhen n\u00eb nj\u00eb pyetje t\u00eb madhe: \u00e7far\u00eb t\u00eb b\u00ebnin mysliman\u00ebt kur gjendeshin para nj\u00eb dileme: t\u00eb merrnin p\u00ebrgjegj\u00ebsi si qenie t\u00eb arsyeshme p\u00ebr t\u00eb gjetur p\u00ebrgjigjje a zgjidhje p\u00ebrmes mendimit t\u00eb lir\u00eb, apo t\u00eb k\u00ebrkonin p\u00ebrgjigjje a zgjidhje duke hedh\u00eb shikimin n\u00eb t\u00eb shkuar\u00ebn, n\u00eb Tradit\u00ebn profetike dhe n\u00eb opinionet e brezave t\u00eb m\u00ebhersh\u00ebm.<\/span><\/p>\n

Var\u00ebsisht prej p\u00ebrgjigjjeve, u dalluan dy shkolla t\u00eb mendimit: <\/span>e para<\/b> u quajt shkolla e mendimit t\u00eb lir\u00eb (<\/span>ehlu el-raj<\/span><\/i>), <\/span>e dyta<\/b> shkolla tradicionaliste (<\/span>ehlu el-hadith<\/span><\/i>). Rryma e par\u00eb filloi n\u00eb periudh\u00ebn e hershme t\u00eb historis\u00eb intelektuale t\u00eb Islamit dhe u p\u00ebrfaq\u00ebsua nga shkolla teologjike q\u00eb u quajt \u201c<\/span>mutezila<\/span><\/i>\u201d, por shum\u00eb shpejt edhe nga shkolla filozofike n\u00eb Islam q\u00eb filloi me filozofin El-Kindi. Kjo rrym\u00eb besonte n\u00eb fuqin\u00eb e arsyes p\u00ebr t\u00eb gjetur t\u00eb v\u00ebrtetat epistemike e etike, dometh\u00ebn\u00eb p\u00ebr t\u00eb dalluar t\u00eb v\u00ebrtet\u00ebn nga e pav\u00ebrteta dhe t\u00eb mir\u00ebn nga e keqja. E nj\u00ebjta pyetje e madhe q\u00eb b\u00ebhet edhe sot pas af\u00ebr 13 shekujsh ndan edhe rrymat e mendimit fetar islam edhe sot, p\u00ebr aq sa n\u00eb qend\u00ebr t\u00eb diskutimeve t\u00eb tyre \u00ebsht\u00eb fuqia ose autoriteti i arsyes p\u00ebr t\u00eb gjetur e zbuluar t\u00eb v\u00ebrtetat.<\/span><\/p>\n

Pasqyr\u00eb e historis\u00eb intelektuale t\u00eb Islamit n\u00eb periudh\u00ebn formative dhe pak m\u00eb pas<\/span><\/i><\/p>\n

Veprimtaria intelektuale dhe shkencore n\u00eb mjedisin e ri arabo-islam filloi n\u00eb nj\u00eb periudh\u00eb t\u00eb hershme pas vdekjes s\u00eb profetit Muhamed n\u00eb vitin 632. Ajo filloi me tri metoda t\u00eb njohjes q\u00eb u zhvilluan n\u00eb tri lloje dijesh ose \u201cshkencash\u201d: dija e leximit t\u00eb Teksit t\u00eb shenjt\u00eb, Kuranit (<\/span>ilm el-kira\u2019at<\/span><\/i>), dija e ekzegjes\u00ebs s\u00eb shkrimit t\u00eb shenjt\u00eb (<\/span>ilm el-tefsir<\/span><\/i>) dhe jurisprudenca islame (<\/span>fikh<\/span><\/i>), t\u00eb zhvilluara af\u00ebrsisht nga mesi i shekullit VIII deri n\u00eb mesin e shekullit IX. <\/span>E para<\/b> merrej me leximin e drejt\u00eb t\u00eb Tekstit t\u00eb shenjt\u00eb, <\/span>e dyta<\/b> me analiz\u00ebn e Tekstit t\u00eb shenjt\u00eb (Kuranit) dhe t\u00eb Tradit\u00ebs profetike (<\/span>Sunne<\/span><\/i>). K\u00ebto t\u00eb dyja rezultuan nga nj\u00eb nd\u00ebrmarrje intelektuale e gjuh\u00ebtar\u00ebve dhe ekzegjet\u00ebve, nd\u00ebrsa <\/span>e treta<\/b> nga interpretimet e aspekteve ligjore t\u00eb Tekstit dhe Tradit\u00ebs s\u00eb shenjt\u00eb dhe nga zbatimi i tyre n\u00eb raste konkrete. Ky interpretim bazohej n\u00eb kritere gjuh\u00ebsore dhe tekstuale, e m\u00eb von\u00eb edhe n\u00eb metod\u00ebn e analogjis\u00eb (<\/span>kijas<\/span><\/i>) dhe n\u00eb opinionin e pavarur (<\/span>raj<\/span><\/i>) n\u00eb \u00e7\u00ebshtje ku kishte m\u00ebdyshje, sidomos kur n\u00eb Kuran nuk gjendej nj\u00eb baz\u00eb tekstuale p\u00ebr nj\u00eb \u00e7\u00ebshtje a vendim. P\u00ebrgjat\u00eb faz\u00ebs formative, n\u00eb jurisprudenc\u00ebn e Ligjit islam u dalluan dy prirje t\u00eb kund\u00ebrta: prirja m\u00eb liberale dhe racionaliste (e p\u00ebrfaq\u00ebsuar n\u00eb m\u00ebnyr\u00eb tipike nga juristi Ebu Hanife (vdiq 767), n\u00eb nj\u00ebr\u00ebn an\u00eb, dhe prirja m\u00eb konservatore dhe tradicionaliste (e p\u00ebrfaq\u00ebsuar n\u00eb m\u00ebnyr\u00eb tipike nga Ahmed ibn Hanbel, vdiq 855), n\u00eb an\u00ebn tjet\u00ebr.<\/span><\/p>\n

N\u00eb k\u00ebt\u00eb faz\u00eb, q\u00eb u p\u00ebrshkua me zhvillime t\u00eb bujshme intelektuale n\u00eb kuad\u00ebr t\u00eb t\u00eb cilave Islami mori trajt\u00ebn q\u00eb e ka sot, mendimi racionalist nis me shkoll\u00ebn e njohur si \u201c<\/span>muteliza<\/span><\/i>\u201d, q\u00eb, n\u00eb t\u00eb v\u00ebrtet\u00eb, ishte nism\u00ebtare e teologjis\u00eb skolastike n\u00eb Islam (<\/span>ilm el-kelam<\/span><\/i>) n\u00eb gjysm\u00ebn e par\u00eb t\u00eb shekullit VIII, dometh\u00ebn\u00eb, rreth 100 vite pas vdekjes s\u00eb profetit t\u00eb Islamit. Kjo l\u00ebvizje e ngrinte statusin e arsyes n\u00eb autoritet p\u00ebrfundimtar, duke zhvilluar argumente rrept\u00ebsisht etike ose racionale p\u00ebr t\u00eb mb\u00ebshtetur pohimet e saj. K\u00ebsaj prirjeje racionaliste i b\u00ebnte karshill\u00ebk prirja tradicionaliste ose skripturaliste n\u00eb interpretimin e Kuranit.<\/span><\/p>\n

K\u00ebto dy pole kan\u00eb ndikuar edhe n\u00eb teologjin\u00eb skolastike q\u00eb u zhvillua m\u00eb pas, ku, gjithashtu, u dallua nj\u00eb prirje racionaliste dhe tjetra tradicionaliste, e p\u00ebrfaq\u00ebsuar nga shkolla teologjike e njohur si <\/span>eshari<\/span><\/i>. Shkolla racionaliste, <\/span>mutazila<\/span><\/i>, mbronte q\u00ebndrime teologjike duke zhvilluar argumente rrept\u00ebsisht etike ose racionale. N\u00eb an\u00ebn tjet\u00ebr, shkolla tradicionaliste, <\/span>eshari<\/span><\/i>, mb\u00ebshtetej, kryesisht, n\u00eb tradit\u00ebn e trash\u00ebguar nga autoritetet pararend\u00ebse. Mir\u00ebpo, edhe tradicionalist\u00ebt m\u00eb t\u00eb zellsh\u00ebm q\u00eb u vun\u00eb n\u00eb mbrojtje t\u00eb ortodoksis\u00eb (besimit \u201ct\u00eb drejt\u00eb\u201d) dhe kund\u00ebr mendimtar\u00ebve t\u00eb lir\u00eb e \u201cheretik\u00ebve\u201d nuk mund ta b\u00ebnin k\u00ebt\u00eb pa p\u00ebrdorur veglat q\u00eb p\u00ebrdornin kund\u00ebrshtar\u00ebt e tyre racionalist\u00eb, dometh\u00ebn\u00eb konceptet e marra nga logjika dhe filozofia neo-platonike. Ndikim i <\/span>mutezilas<\/span><\/i> ishte aq i madh saq\u00eb e kishte b\u00ebr\u00eb t\u00eb pashmangshme p\u00ebrdorimin e arsyetimit n\u00eb polemikat teologjike, por edhe kishte imponuar temat e problemet q\u00eb debatohen p\u00ebr shekuj me radh\u00eb n\u00eb mendimit fetar islam.<\/span><\/p>\n

Metoda e mendimit racionalist avancohet nga filozofi i par\u00eb i Islamit, El-Kindi (vdiq 873) n\u00eb gjysm\u00ebn e par\u00eb t\u00eb shekullit IX, i cili <\/span>racionalizmin e \u00e7on deri n\u00eb nj\u00eb zon\u00eb kufitare mes teologjis\u00eb dhe filozofis\u00eb<\/span><\/a>. Kjo u mund\u00ebsua nga futja e mendimit grek n\u00eb Islam n\u00eb faz\u00ebn formative t\u00eb tij. Racionalizmi islam e braktis k\u00ebt\u00eb zon\u00eb kufitare dhe kalon n\u00eb fush\u00ebn e filozofis\u00eb me nj\u00eb brez t\u00eb ri t\u00eb filozof\u00ebve e polimat\u00ebve, m\u00eb t\u00eb njohurit nd\u00ebr ta Ebu Bekr El-Razi (vdiq 925 ose 935), El-Farabi (vdiq 950) dhe Ibn Sina (vdiq 1037) n\u00eb shekujt X dhe XI. Mund t\u00eb argumentohet se filozof\u00ebt andaluzian\u00eb, n\u00eb pjes\u00ebn per\u00ebndimore t\u00eb bot\u00ebs islame, Ibn Tufejl (vdiq 1185) dhe Ibn Rushd (vdiq 1198) n\u00eb shekullin XII ishin t\u00eb fundit n\u00eb k\u00ebt\u00eb tradit\u00eb filozofike t\u00eb Islamit. Karakteristik\u00eb e k\u00ebsaj l\u00ebvizjeje filozofike ishte besimi n\u00eb aft\u00ebsin\u00eb e arsyes njer\u00ebzore p\u00ebr t\u00eb gjetur t\u00eb v\u00ebrtetat edhe pa ndihm\u00ebn e fes\u00eb dhe profet\u00ebve.<\/span><\/p>\n

Sidoqoft\u00eb, teologjia islame q\u00eb u formua nga mesi i shek. VIII deri n\u00eb shek. X, q\u00eb i ka mbijetuar koh\u00ebs dhe q\u00eb \u00ebsht\u00eb dominante edhe sot n\u00eb Islam, \u00ebsht\u00eb e ndikuar n\u00eb mas\u00ebn m\u00eb t\u00eb madhe nga prirjet tradicionaliste e konservatore t\u00eb shkoll\u00ebs <\/span>eshari<\/span><\/i>. Kjo tradit\u00eb ishte konfirmuar p\u00ebrfundimisht nga polimati, teologu, juristi dhe mistiku i shekullit XII, El-Gazali (vdiq 1111), i cili, n\u00eb polemik\u00eb me filozof\u00ebt e Islamit t\u00eb koh\u00ebs s\u00eb tij, mes tyre El-Farabi dhe Ibn Sina, konfirmoi p\u00ebrfundimisht teologjin\u00eb ortodokse <\/span>eshariste<\/span><\/i>, q\u00eb do t\u00eb kishte ndikim vendimtar n\u00eb mendimin islam p\u00ebr shekujt vijues, s\u00eb paku deri n\u00eb modernitet. Rreth dy shekuj pas El-Gazaliut, Ibn Tejmije (vdiq 1328), duke kund\u00ebrshtuar ashp\u00ebr teologjin\u00eb spekulative (sidomos at\u00eb t\u00eb shkoll\u00ebs <\/span>eshari<\/span><\/i>) dhe racionalizmin filozofik, b\u00ebri p\u00ebrpjekje t\u00eb madhe p\u00ebr t\u00eb kthyer tradicionalizmin e hersh\u00ebm t\u00eb <\/span>ehlu el-hadithit<\/span><\/i>. Nd\u00ebrsa El-Gazali mbetet dominant n\u00eb mjedisin intelektual islam, Ibn Tejmije ka fituar relevanc\u00eb sidomos n\u00eb dy shekujt e fundit n\u00eb mesin e nj\u00eb l\u00ebvizjeve n\u00eb rritje skripturaliste e fundamentaliste n\u00eb Islamin bashk\u00ebkohor.<\/span><\/p>\n

Nga kjo pasqyr\u00eb e shkurt\u00ebr e historis\u00eb intelektuale t\u00eb Islamit n\u00eb periudh\u00ebn formative dhe n\u00eb fillim t\u00eb faz\u00ebs vijuese, u pa q\u00eb \u00e7\u00ebshtja e raportit n\u00eb mes arsyes dhe tradit\u00ebs, q\u00eb \u00ebsht\u00eb nj\u00eb tem\u00eb e polemikave n\u00eb mes drejtimeve e l\u00ebvizjeve islame sot, ka qen\u00eb nj\u00eb nga problemet m\u00eb t\u00eb diskutuara n\u00eb periudh\u00ebn m\u00eb t\u00eb hershme n\u00eb historis\u00eb intelektuale islame. Mendimi fundamentalist e parashtron k\u00ebt\u00eb raport si \u00e7\u00ebshtje t\u00eb mbyllur, t\u00eb padebatueshme dhe si kriter p\u00ebrfundimtar t\u00eb dallimit mes besimit e mosbesimit fetar n\u00eb Islam. Mir\u00ebpo, ky \u00ebsht\u00eb nj\u00eb pretendim q\u00eb nuk i q\u00ebndron as prov\u00ebs historike as prov\u00ebs teologjike, n\u00ebse marrim parasysh historin\u00eb intelektuale dhe teologjin\u00eb krahasuese n\u00eb Islam. Tekefundit, e t\u00ebr\u00eb historia intelektuale e Islamit \u00ebsht\u00eb zhvilluar nd\u00ebrmjet dy poleve: arsyes dhe tradit\u00ebs fetare. Mir\u00ebpo, arsyeja dhe tradita fetare nuk q\u00ebndrojn\u00eb n\u00eb marr\u00ebdh\u00ebnie p\u00ebrjashtuese me nj\u00ebra-tjetr\u00ebn, ato jan\u00eb dy skajet e nj\u00eb spektri t\u00eb gjer\u00eb n\u00eb t\u00eb cil\u00ebn jan\u00eb pozicionuar rrymat intelektuale t\u00eb Islamit, disa prej t\u00eb cilave jan\u00eb t\u00ebrhequr m\u00eb af\u00ebr nj\u00ebrit pol, kurse t\u00eb tjerat m\u00eb af\u00ebr polit tjet\u00ebr.<\/span><\/p>","protected":false},"excerpt":{"rendered":"

Mund t\u00eb mendohet q\u00eb feja, duke qen\u00eb besim n\u00eb predikimet e profet\u00ebve dhe n\u00eb tekstet e shenjt\u00ebruara q\u00eb na vijn\u00eb nga tradita, \u00ebsht\u00eb pranim i verb\u00ebr i dogmave t\u00eb koh\u00ebrave t\u00eb shkuara, pa i peshuar ato n\u00eb kandarin e arsyes njer\u00ebzore dhe, si e till\u00eb, nuk ka t\u00eb b\u00ebj\u00eb fare me p\u00ebrdorimin e arsyes. Mir\u00ebpo, […]<\/p>","protected":false},"author":196,"featured_media":7393,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1100,1102,1099],"ppma_author":[700],"class_list":["post-7395","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-feja","tag-islami","tag-vita-contemplativa"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/7395","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/users\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=7395"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/7395\/revisions"}],"predecessor-version":[{"id":7396,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/7395\/revisions\/7396"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/7393"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=7395"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=7395"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=7395"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=7395"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}