{"id":4455,"date":"2023-07-04T09:21:36","date_gmt":"2023-07-04T09:21:36","guid":{"rendered":"https:\/\/syri.tv\/?p=4455"},"modified":"2023-07-04T09:21:36","modified_gmt":"2023-07-04T09:21:36","slug":"funksioni-i-imamit-ne-kohen-e-globalizmit","status":"publish","type":"post","link":"https:\/\/syri.tv\/?p=4455","title":{"rendered":"FUNKSIONI I IMAMIT N\u00cb KOH\u00cbN E GLOBALIZMIT"},"content":{"rendered":"

\u00a0 \u00a0 \u00a0Globalizmi \u00ebsht\u00eb nj\u00eb tem\u00eb komplekse, pasi si proces, shtrihet n\u00eb disa fusha dhe ka ndikim n\u00eb disa segmente, me \u00e7ka gjeneron rrjedha dhe nd\u00ebrveprime t\u00eb nivelit global, q\u00eb prekin \u00e7do shoq\u00ebri, si dhe segment t\u00eb veprimtaris\u00eb njer\u00ebzore. Apo, si\u00e7 shprehet p\u00ebr globalizimin Mati\u00e7: \u201cGlobalizimi \u00ebsht\u00eb nj\u00eb proces objektiv dhe kontradiktor i ndryshimeve t\u00eb m\u00ebdha dhe t\u00eb shpejta bot\u00ebrore i cili \u00e7on n\u00eb riformulimin e ekzistueses n\u00eb rend t\u00eb ri bot\u00ebror t\u00eb reproduktimit, gjegj\u00ebsisht \u00e7on n\u00eb krijimin e shoq\u00ebris\u00eb bot\u00ebrore\u201d (Mati\u00e7, 2004: 84).<\/p>\n

Ky \u00ebsht\u00eb edhe nj\u00eb nga definicionet p\u00ebr globalizmin. K\u00ebtu, nuk mbetet pa u prekur edhe veprimtaria e veprimtar\u00ebve dhe institucioneve fetare, ashtu q\u00eb imponohet diskutimi p\u00ebr funksionin e imamit, si veprimtar dhe institucion i r\u00ebnd\u00ebsish\u00ebm, n\u00eb koh\u00ebn e globalizmit.<\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Funksioni i imamit dhe xhamis\u00eb n\u00eb koh\u00ebn e globalizmit, nuk duhet kuptuar thjesht\u00eb vet\u00ebm n\u00eb kontekst t\u00eb p\u00ebrmbushjes s\u00eb k\u00ebrkesave t\u00eb mas\u00ebs s\u00eb caktuar, t\u00eb cil\u00ebs imami i sh\u00ebrben de jure, me kontrat\u00ebn e pun\u00ebs n\u00eb xhami, edhe pse kjo \u00ebsht\u00eb parimore dhe e r\u00ebnd\u00ebsishme, pa dyshim, si dhe as vet\u00ebm n\u00eb korniza t\u00eb zyrtares s\u00eb tij si imam, n\u00eb koh\u00ebn e pun\u00ebs dhe brenda objektit t\u00eb xhamis\u00eb, por ky funksion shtrihet shum\u00eb m\u00eb gj\u00ebr\u00eb duke p\u00ebrfshi edhe shum\u00eb masa, forma, nevoja dhe fusha tjera t\u00eb aktivitetit, q\u00eb n\u00eb fakt na transferon n\u00eb stadin e t\u00eb qenit t\u00eb detyr\u00ebs s\u00eb imamit mision, e jo thjesht profesion. Kjo, nisur nga fakti se edhe veprimtaria e mas\u00ebs t\u00eb cil\u00ebs i drejtohet imami, nuk n\u00ebnkupton vet\u00ebm fush\u00ebn e ritualeve praktike, dhe interesimi i tyre nuk lidhet vet\u00ebm p\u00ebr k\u00ebt\u00eb fush\u00eb, por edhe p\u00ebr shum\u00eb fusha dhe segmente tjera t\u00eb cilat jan\u00eb t\u00eb domosdoshme p\u00ebr koh\u00ebn dhe proceset shoq\u00ebrore, si: \u00e7\u00ebshtjet ekonomike, financiare, biznesi, administrata, trash\u00ebgimia, jeta bashk\u00ebshortore, t\u00eb arriturat shkencore, inxhinjeringu gjenetik, politika, marr\u00ebdh\u00ebniet nd\u00ebrkomb\u00ebtare, kultura, ekologjia, t\u00eb drejtat e njeriut, p\u00ebrfshi k\u00ebtu edhe t\u00eb drejtat t\u00eb cilat n\u00eb fush\u00ebn e t\u00eb drejt\u00ebs nd\u00ebrkomb\u00ebtare njihen si gjenerata e tret\u00eb e t\u00eb drejtave t\u00eb njeriut etj.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kjo qasje ndaj funksionit t\u00eb imamit dhe xhamis\u00eb n\u00eb koh\u00ebn e globalizmit, nuk duhet zbritur n\u00eb nivelin e p\u00ebrgjigjes s\u00eb domosdoshme ndaj sfidave t\u00eb jashtme, t\u00eb cilat, pa dashje i jan\u00eb imponuar profilit t\u00eb imamit dhe institucionit t\u00eb xhamis\u00eb, dhe t\u00eb k\u00ebrkohet zgjidhje n\u00eb adaptimin e kontrolluar ndaj situat\u00ebs s\u00eb krijuar. Kjo do t\u00eb mund t\u00eb detektohet si qasje e antiglobalizmit dhe tradicionalizmit t\u00eb fort\u00eb, q\u00eb promotor\u00ebt e tij nuk mund t\u00eb dyshohet se kalojn\u00eb faza t\u00eb transformimeve t\u00eb domosdoshme t\u00eb am\u00ebz\u00ebs s\u00eb tyre ideologjike dhe metodologjike n\u00eb em\u00ebr t\u00eb kreativitetit brenda teksteve sipas m\u00ebnyr\u00ebs s\u00eb tyre t\u00eb kuptimit dhe interpretimit. Ngelja n\u00eb provinienc\u00ebn e adoptimit p\u00ebr t\u2019iu p\u00ebrgjigjur, e jo bashk\u00ebveprimit konstruktiv, efektiv dhe inovativ, nuk do ta ngren, por do ta ul, kurb\u00ebn e k\u00ebrkesave t\u00eb koh\u00ebs dhe ambientit p\u00ebr pun\u00ebn, t\u00eb drejtat dhe hap\u00ebsir\u00ebn e imamit.<\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kuptimi i drejt\u00eb i form\u00ebsimit dhe transformimit t\u00eb funksionit t\u00eb imamit dhe xhamis\u00eb, na ngre n\u00eb nivelin e k\u00ebndv\u00ebshtrimit gjithp\u00ebrfshir\u00ebs global, duke u nisur nga aktualiteti i proceseve integruese n\u00eb rrjedhat globale, si nga brezat e rinj, po ashtu edhe nga institucionet e ndryshme shoq\u00ebrore, duke mos anashkaluar n\u00eb asnj\u00eb m\u00ebnyr\u00eb ato religjioze, n\u00eb k\u00ebt\u00eb rast islame, q\u00eb t\u00eb mund t\u00eb manevrohet n\u00eb sken\u00ebn\u00a0 globale me vlerat universale q\u00eb i p\u00ebrmban Islami.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Globalizmi, \u00ebsht\u00eb krejt e qart\u00eb, pati impakt n\u00eb zhvillime t\u00eb dukshme brenda bashk\u00ebsis\u00eb muslimane, jo vet\u00ebm n\u00eb plan t\u00eb brendsh\u00ebm lokal, por edhe n\u00eb at\u00eb global. Koha e cila sh\u00ebnohet si e globalizmit, inicoi zhvillime thelb\u00ebsore n\u00eb istitucionet relevante islame akademike dhe fetare, si n\u00eb universitete dhe n\u00eb ministrit\u00eb e \u00e7\u00ebshtjeve fetare apo institucionet p\u00ebr fetva (\u00e7\u00ebshtje islame), si dhe n\u00eb shoq\u00ebrit\u00eb t\u00eb cilat p\u00ebr nj\u00eb koh\u00eb jan\u00eb etiketuar si tradicionale. K\u00ebshtu, n\u00eb list\u00ebn e aktiviteteve t\u00eb institucioneve islame has agjenda t\u00eb dendura t\u00eb komunikimit me pal\u00ebt e tjera, studime komparative nga fusha e s\u00eb drejt\u00ebs pozitive dhe e s\u00eb drejt\u00ebs islame, psikologjis\u00eb, sociologjis\u00eb, ekonomis\u00eb, etj., asaj q\u00eb u quajt si \u201cislamizim i dijes dhe shkencave\u201d\u00a0 t\u00eb drejtave t\u00eb njeriut, shpjegimit shkencor t\u00eb ajeteve Kur\u2019anore, shpjegimit t\u00eb tradit\u00ebs profetike n\u00eb kontekst bashk\u00ebkohor duke shpaluar aspekte t\u00eb r\u00ebnd\u00ebsishme t\u00eb saj me t\u00eb drejt\u00ebn nd\u00ebrkomb\u00ebtare, paqen, dialogun nd\u00ebrkulturor, t\u00eb drejtat e njeriut, mbrojtjen e natyr\u00ebs etj.<\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nga ana tjet\u00ebr, n\u00eb shoq\u00ebrit\u00eb q\u00eb jan\u00eb identifikuar si tradicionale dhe m\u00eb t\u00eb mbyllura, u hap\u00ebn p\u00ebr debate q\u00eb aspak nuk jan\u00eb t\u00eb natyr\u00ebs tradicionale, ku n\u00eb fokus i vun\u00eb t\u00eb drejtat e njeriut, me theks t\u00eb ve\u00e7ant\u00eb t\u00eb drejtat e grave, debatin p\u00ebr arsyeshm\u00ebrin\u00eb e disa ndalesave t\u00eb cilat edhe ashtu n\u00eb disa vende nuk jan\u00eb par\u00eb si t\u00eb tilla nga estabilishmenti fetar, prezenca e femr\u00ebs n\u00eb jet\u00ebn politike, n\u00eb art, kultur\u00eb, media, liria e shprehjes, mendimi kritik, gabimet q\u00eb jan\u00eb b\u00ebr\u00eb n\u00eb t\u00eb kaluar\u00ebn n\u00eb em\u00ebr t\u00eb fes\u00eb, ridefinimi i bidatit-risis\u00eb n\u00eb fe, ekstremizmi, integrimi, etj. E gjith\u00eb kjo, e suportuar nga instrumentat \u201cmagjik\u201d t\u00eb globalizimit si: mediumet masive, rrjetet sociale, komunikimi elektronik, etj. P\u00ebr rrjedhoj\u00eb, individi, familja dhe shoq\u00ebria, u gjet\u00ebn para \u201cstuhis\u00eb\u201d s\u00eb ndryshimeve q\u00eb solli procesi i globalizmit edhe n\u00eb shoq\u00ebrit\u00eb tradicionale, duke i ngjyrosur ata jo vet\u00ebm me ngjyr\u00ebn e tradicionales, por edhe t\u00eb prirjes p\u00ebr t\u2019u integruar n\u00eb rrejdhat globale dhe p\u00ebr t\u2019u akomoduar, si ata vet\u00eb, ashtu edhe ambienti ku jetojn\u00eb, me ndryshimet e shkaktuara nga procesi i globalizimit. Kjo nuk \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb dallohet edhe n\u00eb ambientet e tilla tradicionale, ku nj\u00eb lokal p\u00ebr qethje quhet Xhems Dean, Pikaso, etj., por edhe brenda familjes, ku flitet \u00e7do dit\u00eb e m\u00eb tep\u00ebr hapur p\u00ebr bloger\u00ebt, artin, realiti show, IT, bot\u00ebn virtuale, gjigant\u00ebt si: Amazon, Google, Apple etj. N\u00eb k\u00ebt\u00eb kontekst, akomodimi me ndryshimet e procesit t\u00eb globalizimit n\u00eb nj\u00ebr\u00ebn an\u00eb, dhe mostejkalimi i parimeve baz\u00eb t\u00eb fes\u00eb n\u00eb an\u00ebn tjet\u00ebr, q\u00eb do t\u00eb mund t\u00eb komentohej si rr\u00ebshqitje nga parimet drejt p\u00ebrshtatjes me modernen, m\u00eb qart\u00eb reflektohet n\u00eb ligj\u00ebrimin fetar t\u00eb koh\u00ebs.<\/p>\n

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[1]<\/a> An\u00ebtar i kryesis\u00eb q\u00ebndrore t\u00eb Federat\u00ebs s\u00eb Organizatave Islame n\u00eb Zvic\u00ebr, dhe k\u00ebshilltar fetaro-shkencor i kryesis\u00eb s\u00eb Komunitetit Musliman Shqiptar n\u00eb Zvic\u00ebr.<\/p>\n

[2]<\/a> Mati\u00e7, Petar, Politi\u00e7ka modernizacija u eri globalizacije<\/em>, Srpska politi\u00e7ka misao, Beograd, 2004, f.84.<\/p>\n

[3]<\/a> Pionieri i k\u00ebsaj platforme n\u00eb shekullin XX, Ismail Faruki, n\u00eb lidhje me k\u00ebt\u00eb, thot\u00eb:\u201dKjo pra \u00ebsht\u00eb nj\u00eb detyr\u00eb e r\u00ebnd\u00ebsishme, e cila u takon intelektual\u00ebve dhe udh\u00ebheq\u00ebsve musliman\u00eb q\u00eb, nga pik\u00ebq\u00ebndrimi i Islamit, t\u2019i jepet nj\u00eb form\u00eb e re t\u00ebr\u00eb trash\u00ebgimis\u00eb s\u00eb dituris\u00eb njer\u00ebzore. Vizioni i Islamit nuk mund t\u00eb jet\u00eb vizion i v\u00ebrtet\u00eb, po qe se nuk i p\u00ebrfaq\u00ebson p\u00ebrmbajtjet e ve\u00e7anta, respektivisht: jet\u00ebn, realitetin dhe bot\u00ebn. Brend\u00ebsia \u00ebsht\u00eb objekt studimi i disciplinave t\u00eb ve\u00e7anta. Dh\u00ebnia e form\u00ebs s\u00eb re dituris\u00eb n\u00eb kall\u00ebpin e Islamit, \u00ebsht\u00eb e lidhur ngusht me vizionin e Islamit. \u00cbsht\u00eb e domosdoshme t\u00eb islamizohet dituria, respektivisht t\u00eb ridefinohen dhe t\u00eb rirenditen t\u00eb dh\u00ebnat, t\u00eb rimendohet rezonimi dhe t\u00eb nd\u00ebrlidhen t\u00eb dh\u00ebnat; t\u00eb rivler\u00ebsohen konkluzionet, t\u00eb riprojektohen q\u00ebllimet dhe e t\u00ebr\u00eb kjo t\u00eb b\u00ebhet n\u00eb aso m\u00ebnyr\u00eb q\u00eb do t\u2019i b\u00ebnte disiplinat ta pasurojn\u00eb vizionin dhe t\u2019i sh\u00ebrbejn\u00eb kauz\u00ebs s\u00eb Islamit\u201d (Faruki, Ismail R., Islamizimi i dituris\u00eb: Parimet e p\u00ebrgjithshme dhe plani i pun\u00ebs,<\/em> p\u00ebrktheu: Urim Poshka, botim privat, <\/em>Shkup, 1992, f.35).<\/p>\n

[4]<\/a> Faruki, op. cit., f.31-35.<\/p>\n

[5]<\/a> Shpjegimi shkencor i ajeteve t\u00eb Kur\u2019anit ka ngjallur polemika mes dijetar\u00ebve islam. N\u00eb k\u00ebt\u00eb kontekst, do ta sh\u00ebnoj m\u00eb posht\u00eb n\u00eb pika t\u00eb shkurt\u00ebra fetvan\u00eb e dijetarit t\u00eb shquar Jusuf el-Karadavi p\u00ebr \u00e7\u00ebshtjen n\u00eb fjal\u00eb. Jusuf el-Karadavi, duke u p\u00ebrgjigjur n\u00eb nj\u00eb pyetje se a lejohet komenti shkencor i ajeteve t\u00eb Kur\u2019anit, n\u00eb mes tjerash, sh\u00ebnon:\u201d N\u00eb vitet e pes\u00ebdhjeta t\u00eb shekullit nj\u00ebzet, u zhvillua nj\u00eb betej\u00eb polemikash dhe debat n\u00eb faqet e gazetave egjiptase n\u00eb mes dy grupeve t\u00eb dijetar\u00ebve rreth k\u00ebsaj \u00e7\u00ebshtje. Mendoj se kjo polemik\u00eb vazhdon edhe n\u00eb dit\u00ebt e sotme, gjegj\u00ebsisht vazhdon t\u00eb ket\u00eb t\u00eb atill\u00eb q\u00eb e mb\u00ebshtesin k\u00ebt\u00eb lloj interpretimi dhe t\u00eb atill\u00eb q\u00eb e kund\u00ebrshtojn\u00eb.<\/p>\n

Q\u00ebndrimi t\u00eb cilin e p\u00ebrzgjedhim<\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0 V\u00ebrejm\u00eb se n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, sikur edhe n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb \u00e7\u00ebshtjeve diskutabile shkencore, kemi tre pozicionime:dy skaje dhe mesin.<\/p>\n

N\u00eb nj\u00ebrin skaj i hasim ata t\u00eb cil\u00ebt e refuzojn\u00eb n\u00eb \u00e7do m\u00ebnyr\u00eb futjen e shkencave n\u00eb fush\u00ebn e interpretimit t\u00eb Kur\u2019anit, duke dashur me k\u00ebt\u00eb q\u00eb ta largojn\u00eb Kur\u2019anin nga mund\u00ebsia e ndryshimit, si rezultat i ndrrimit t\u00eb rezultateve t\u00eb k\u00ebtyre shkencave.<\/p>\n

N\u00eb skajin tjet\u00ebr, i hasim ata t\u00eb cil\u00ebt e teprojn\u00eb me p\u00ebrdorimin e k\u00ebtyre shkencave dhe e mundojn\u00eb veten duke u munduar ta paraqesin Kur\u2019anin si lib\u00ebr q\u00eb i p\u00ebrfshin\u00eb t\u00eb gjitha k\u00ebto shkenca, dhe se u ka parapri atyre n\u00eb teorit\u00eb dhe t\u00eb v\u00ebrtetat. Ata orvaten ta theksojn\u00eb at\u00eb q\u00eb e quajn\u00eb \u201cmrekulli shkencore\u201d me paramendime t\u00eb shumta.<\/p>\n

Por, ka nj\u00eb pozicionim mesatar, t\u00eb drejt\u00eb, nd\u00ebrmjet t\u00eb dy pal\u00ebve, pozicionim q\u00eb nuk e tepron duke mohuar \u00e7do gj\u00eb, por nuk i tejkalon kufijt\u00eb duke konfirmuar \u00e7do gj\u00eb t\u00eb k\u00ebsaj natyre. Ky q\u00ebndrim mesatar, rrumbullaksohet n\u00eb disa\u00a0 rregulla dhe kushte… K\u00ebt\u00eb pik\u00eb do ta p\u00ebrfundoj duke i p\u00ebrmendur disa fjal\u00eb objektive t\u00eb autorit t\u00eb njohur prof.Mustafa Akad, t\u00eb cilat fjal\u00eb i ka th\u00ebn\u00eb kur ka folur p\u00ebr njeriun n\u00eb librin e tij Hakaiku-l-Islam ve ebatilu husumihi<\/em>(T\u00eb v\u00ebrtetat e Islamit dhe t\u00eb pav\u00ebrtetat e kund\u00ebrshtar\u00ebve t\u00eb tij)… Prof. Akadi ka th\u00ebn\u00eb:\u201dNe nuk duam q\u00eb ta implikojm\u00eb Kur\u2019anin n\u00eb shpjegimin e drejtimeve shkencore dhe teorive t\u00eb ndryshme, ngase, sa her\u00eb q\u00eb paraqitet nj\u00eb drejtim, i n\u00ebnshtrohet debatit dhe p\u00ebrmir\u00ebsimeve, apo sa her\u00eb q\u00eb paraqitet nj\u00eb teori, disa njer\u00ebz e pranojn\u00eb e disa e refuzojn\u00eb. Sado q\u00eb t\u00eb jen\u00eb t\u00eb v\u00ebrtetuara teorit\u00eb shkencore, ai v\u00ebrtetim vlen p\u00ebr nj\u00eb koh\u00eb, pas nj\u00eb kohe, fillojn\u00eb t\u00eb paraqiten rreth tij dyshime, b\u00ebhen p\u00ebrmir\u00ebsime dhe korigjime. N\u00eb koh\u00ebn m\u00eb t\u00eb af\u00ebrt, pat\u00ebm rastin t\u00eb shohim disa njer\u00ebz t\u00eb cil\u00ebt i komentojn\u00eb shtat\u00eb qiejt me shtat\u00eb planetet n\u00eb sistemin diellor. M\u00eb pas, u v\u00ebrtetua se ka m\u00eb tep\u00ebr se dhjet\u00eb yje, nd\u00ebrkaq yjet e vegj\u00ebl-satelit\u00ebt, jan\u00eb t\u00eb shumt\u00eb, nuk mund t\u00eb num\u00ebrohen. P\u00ebr at\u00eb, nuk \u00ebsht\u00eb e drejt\u00eb q\u00eb ta implikojm\u00eb fen\u00eb n\u00eb shpjegimin e mendimeve dhe th\u00ebnieve t\u00eb cilat nuk jan\u00eb bazike n\u00eb shkencat p\u00ebrkat\u00ebse, dhe nuk \u00ebsht\u00eb n\u00eb rregull q\u00eb mbi to t\u00eb nd\u00ebrtohen baza. Fes\u00eb i mjafton ajo q\u00eb nuk e pengon personin q\u00eb t\u00eb gjurmoj\u00eb n\u00eb shkenc\u00eb dhe ta pranoj\u00eb mendimin i cili vjen si rezultat i zbulimeve dhe analizave. N\u00eb baz\u00eb t\u00eb k\u00ebtyre rregullave, muslimani kthehet n\u00eb ajetet e Kur\u2019anit dhe th\u00ebniet profetike, dhe n\u00eb to nuk sheh penges\u00eb q\u00eb e ndalon nga studimi dhe gjurmimi n\u00eb fushat e ndryshme shkencore….\u201d (Kardavi, Jusuf, Fetva bashk\u00ebkohore<\/em>, p\u00ebrktheu nga arabishtja: Bashkim Aliu, Furkan ISM, Shkup, 2015, v\u00ebll.III, f.21, 30-31).\u00a0 P\u00ebr\u00a0 TV SYRI – Bashkim Aliu<\/p>\n

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\u00a0 \u00a0 \u00a0Globalizmi \u00ebsht\u00eb nj\u00eb tem\u00eb komplekse, pasi si proces, shtrihet n\u00eb disa fusha dhe ka ndikim n\u00eb disa segmente, me \u00e7ka gjeneron rrjedha dhe nd\u00ebrveprime t\u00eb nivelit global, q\u00eb prekin \u00e7do shoq\u00ebri, si dhe segment t\u00eb veprimtaris\u00eb njer\u00ebzore. Apo, si\u00e7 shprehet p\u00ebr globalizimin Mati\u00e7: \u201cGlobalizimi \u00ebsht\u00eb nj\u00eb proces objektiv dhe kontradiktor i ndryshimeve t\u00eb […]<\/p>\n","protected":false},"author":7,"featured_media":3834,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[108,2],"tags":[],"class_list":{"0":"post-4455","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-kulture-2","8":"category-zvicer"},"_links":{"self":[{"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/posts\/4455","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/syri.tv\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4455"}],"version-history":[{"count":5,"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/posts\/4455\/revisions"}],"predecessor-version":[{"id":4464,"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/posts\/4455\/revisions\/4464"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/syri.tv\/index.php?rest_route=\/wp\/v2\/media\/3834"}],"wp:attachment":[{"href":"https:\/\/syri.tv\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4455"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/syri.tv\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4455"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/syri.tv\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4455"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}