{"id":1596,"date":"2012-09-03T23:07:18","date_gmt":"2012-09-03T23:07:18","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=1596"},"modified":"2012-09-03T23:07:18","modified_gmt":"2012-09-03T23:07:18","slug":"ceshtja-e-femres-ne-islam-opinione","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=1596","title":{"rendered":"\u00c7eshtja e femr\u00ebs n\u00eb Islam , opinione"},"content":{"rendered":"\n\n\n
KAPITULLI VI.<\/strong><\/p>\n

P\u00ebr \u00e7\u00ebshtjen e femrave<\/strong><\/strong><\/p>\n

Volter<\/strong>, p\u00ebr \u00e7\u00ebshtjen e femr\u00ebs n\u00eb Islam, thot\u00eb:<\/p>\n

\u201cMuhammedi ka sjell\u00eb ligje t\u00eb mira, me t\u00eb cil\u00ebt ka dashur ta shp\u00ebtoj\u00eb njer\u00ebzimin nga fatkeq\u00ebsia, padituria dhe shfrenimi. K\u00ebto ligje e shikojn\u00eb bamir\u00ebsin\u00eb dhe dobin\u00eb e t\u00eb gjith\u00eb njer\u00ebzve mbi tok\u00eb: meshkujve dhe femrave, t\u00eb rriturve dhe f\u00ebmij\u00ebve, t\u00eb men\u00e7urve dhe t\u00eb s\u00ebmur\u00ebve mentalisht, t\u00eb bardh\u00ebve dhe t\u00eb zinjve, t\u00eb verdh\u00ebve dhe t\u00eb kuqve. Nuk \u00ebsht\u00eb ai, q\u00eb e ka aplikuar poligamin\u00eb (martes\u00ebn me shum\u00eb gra). P\u00ebrkundrazi, ai e ka kufizuar numrin e pakufish\u00ebm t\u00eb grave, n\u00eb vet\u00ebm kat\u00ebr gra.<\/p>\n

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Ligji mbi martes\u00ebn dhe shkuror\u00ebzimin, t\u00eb cilin e ka proklamuar ai, \u00ebsht\u00eb shum\u00eb m\u00eb i mir\u00eb dhe m\u00eb fisnik se ligjet e ngjash\u00ebm n\u00eb krishteriz\u00ebm. Nd\u00ebrsa, sa i p\u00ebrket shkuror\u00ebzimeve, konkretisht, mendoj se nuk ekziston asnj\u00eb ligj m\u00eb komplet dhe m\u00eb gjith\u00ebp\u00ebrfshir\u00eb s se ligji kur\u2019anor.\u201d[1]<\/a><\/p>\n

Will Durant<\/strong><\/p>\n

\u201cN\u00eb se do t\u00eb ishte e nevojshme t\u00eb gjykohej, nga nj\u00eb k\u00ebndv\u00ebshtrim tjet\u00ebr, gruaja muslimane, krahasuar me disa gra n\u00eb Evrop\u00eb, ishte n\u00eb gjendje m\u00eb t\u00eb mir\u00eb. \u00c7do mall ose para q\u00eb fitonte, i p\u00ebrkiste asaj. As bashk\u00ebshorti nuk mund t\u2019i merrte ato q\u00eb fitonte. N\u00eb dhomat e veta, n\u00eb siguri, endte, q\u00ebndiste, qepte, administronte sht\u00ebpin\u00eb dhe rriste f\u00ebmij\u00ebt. Nga ana tjet\u00ebr, i mbetej koh\u00eb edhe p\u00ebr loj\u00eb e biseda, t\u00eb shoq\u00ebruara me ngr\u00ebnie \u00ebmb\u00eblsirash me shoqet e saj.\u201d [2]<\/a><\/p>\n

Stanley Lane – Pole<\/strong>, thot\u00eb:<\/p>\n

\u201cNdryshimet e r\u00ebnd\u00ebsishme, q\u00eb b\u00ebri Muhammedi a.s., n\u00eb \u00e7\u00ebshtjet e gruas, asnj\u00eb ligjv\u00ebn\u00ebs i madh nuk i ka b\u00ebr\u00eb. Vendimet, n\u00eb lidhje me grat\u00eb, gjithsesi, jan\u00eb dispozita t\u00eb kodifikuara n\u00eb Kur\u2019an, gjer n\u00eb \u00e7\u00ebshtjet e imta. Ja, n\u00eb k\u00ebt\u00eb pik\u00eb, q\u00ebndron reforma m\u00eb e r\u00ebnd\u00ebsishme e Muhammedit a.s. Kjo reform\u00eb, sado e par\u00ebnd\u00ebsishme t\u2019i duket nj\u00eb evropiani, kur krahasohet me sistemin ligjor t\u00eb vjet\u00ebr, lidhur me gruan, me t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb madh\u00ebshtore! Kufizimi i poligamis\u00eb, k\u00ebshillimi i bashk\u00ebshort\u00ebsis\u00eb me nj\u00eb grua, z\u00ebvend\u00ebsimi i element\u00ebve t\u00eb bashk\u00ebshort\u00ebsis\u00eb tradicionale arabe, q\u00eb shkaktonin frik\u00eb p\u00ebr shkak t\u00eb ortakll\u00ebkut dhe p\u00ebrzierjes, me nivele t\u00eb tjera ndalimi, kufizimi i ndarjeve, vendosja e rregullave shum\u00eb t\u00eb forta p\u00ebr dh\u00ebnien e kontributit, kujdesi dhe ushqimi p\u00ebr nj\u00eb koh\u00eb grave t\u00eb ndara nga ana e burrave, s\u00eb bashku me trajtimin e p\u00ebrpjes\u00ebtimit t\u00eb ushqimit t\u00eb f\u00ebmij\u00ebve, n\u00eb raport t\u00eb barabart\u00eb midis gruas e burrit, organizimi i risis\u00eb q\u00eb garantonte zbatimin e statusit t\u00eb tyre si trash\u00ebgimtar\u00eb ligjor\u00eb dhe heqja e zakonit dhe tradit\u00ebs q\u00eb e pat l\u00ebn\u00eb gruan e ve, n\u00eb cil\u00ebsin\u00eb e mallit t\u00eb trash\u00ebguesh\u00ebm t\u00eb burrit; t\u00eb gjitha k\u00ebto, formojn\u00eb nj\u00eb kuad\u00ebr t\u00eb madh ndryshimesh dhe reformash.\u201d [3]<\/a><\/p>\n

Lois Lamya al Faruqi:<\/strong> Luiz Lamya el Faruku, e mori titullin e saj t\u00eb doktoratur\u00ebs, p\u00ebr studimet islame, n\u00eb Universitetin e Sirakuz\u00ebs. Ajo ishte profesoresh\u00eb n\u00eb Universitetin Batler, n\u00eb Universitetin e Penselvanis\u00eb, n\u00eb Universitetin Uilianova dhe n\u00eb Universitetin Temp\u00ebl. Publikimet e saj p\u00ebrfshijn\u00eb: \u2018Islami dhe Arti\u2019, dhe\u2019 Atlasi Kulturor i Islamit\u2019, n\u00eb t\u00eb cilat, ajo \u00ebsht\u00eb bashk\u00ebautore me burrin e saj, Isma\u2019il Farukun. Ajo, u vra n\u00eb sht\u00ebpin\u00eb e saj, s\u00eb bashku me burrin e saj, m\u00eb 30 maj, 1986. Ajo thot\u00eb:<\/p>\n

Sipas Islamit gruaja \u00ebsht\u00eb biologjikisht, pra edhe fizikisht dhe psiqikisht m\u00eb ndryshe nga burri. Gruaja dhe burri kan\u00eb pozit\u00eb t\u00eb nj\u00ebjt\u00eb, por detyra t\u00eb ndryshme: ata kan\u00eb vler\u00eb t\u00eb nj\u00ebjt\u00eb, por aft\u00ebsi t\u00eb ndryshme: t\u00eb barabart\u00eb para Zotit, por kan\u00eb role t\u00eb ndryshme n\u00eb jet\u00eb.<\/p>\n

Burrat dhe grat\u00eb duhet t\u00eb jen\u00eb plot\u00ebsues t\u00eb nj\u00ebri-tjetrit, n\u00eb nj\u00eb organizim multi-funksional, m\u00eb mir\u00eb se sa t\u00eb konkurrojn\u00eb me nj\u00ebri-tjetrin, n\u00eb nj\u00eb shoq\u00ebri uni-funksionale.<\/p>\n

Feminizmi, si\u00e7 paraqitet n\u00eb shoq\u00ebrin\u00eb per\u00ebndimore, p\u00ebrgjith\u00ebsisht e ka mohuar \u00e7far\u00ebdo diferencimi t\u00eb till\u00eb dhe ka k\u00ebrkuar nj\u00eb l\u00ebvizje drejt nj\u00eb shoq\u00ebrie uniseksuale, me q\u00ebllim q\u00eb t\u00eb arrihen t\u00eb drejta t\u00eb barabarta p\u00ebr grat\u00eb. Me \u201cshoq\u00ebri uniseksuale\u201d, duam t\u00eb themi nj\u00eb shoq\u00ebri, n\u00eb t\u00eb cil\u00ebn parap\u00eblqehet dhe respektohet nj\u00eb form\u00eb e vetme e roleve dhe e pun\u00ebve, prej t\u00eb dy gjinive dhe (ajo form\u00eb) synohet prej t\u00eb gjith\u00eb an\u00ebtar\u00ebve t\u00eb shoq\u00ebris\u00eb, pavar\u00ebsisht prej dallimeve t\u00eb mosh\u00ebs dhe t\u00eb gjinis\u00eb.<\/p>\n

Islami i ngriti grat\u00eb prej pozit\u00ebs indiferente dhe p\u00ebr\u00e7muese n\u00eb at\u00eb t\u00eb partnereve t\u00eb barabart\u00eb n\u00eb martes\u00eb me mashkullin. Prej nj\u00eb pozite t\u00eb nj\u00eb mosqenieje ligjore, ajo u b\u00eb nj\u00eb personalitet ligjor n\u00eb kuptimin e plot\u00eb t\u00eb fjal\u00ebs e aft\u00eb p\u00ebr t\u00eb mbajtur pron\u00ebn, me pasjen e s\u00eb drejt\u00ebs p\u00ebr t\u00eb patur pjes\u00eb t\u00eb drejt\u00eb t\u00eb pasuris\u00eb trash\u00ebguese t\u00eb familjes dhe burrit t\u00eb saj. Gruaja sipas Islamit mund t\u00eb ket\u00eb nj\u00eb rol t\u00eb barabart\u00eb me at\u00eb t\u00eb nj\u00eb burri, aq sa e lejojn\u00eb karakteristikat e saj t\u00eb ve\u00e7anta fizike.<\/p>\n

N\u00eb fen\u00eb islame nuk ekziston koncepti i faj\u00ebsis\u00eb s\u00eb m\u00ebkatit fillestar mbi grat\u00eb. Larg prej ides\u00eb, se djalli e tundoi Ev\u00ebn, n\u00eb rolin e saj si gruaja e par\u00eb, Kur\u2019ani e vendos faj\u00ebsin\u00eb p\u00ebr mosbindje n\u00eb Parajs\u00eb si mbi Ademin ashtu edhe mbi gruan e tij. Ata t\u00eb dy (Ademi dhe z. Hava) u penduan dhe k\u00ebrkuan falje. Zoti i fali ata dy: (7:20-25; 20:121). Gjithashtu, gruaja \u00ebsht\u00eb n\u00ebna e t\u00eb gjith\u00eb burrave dhe roli i saj nuk p\u00ebrmban konotacione p\u00ebrbuz\u00ebse.[4]<\/a><\/p>\n

Gaudefroy-Demombyne s<\/strong>, p\u00ebrkrah opinionin se, nga pik\u00ebpamja e juridiksionit t\u00eb gruas, e drejta islame q\u00ebndron m\u00eb lart se ligjet e sotme evropiane.<\/p>\n

\u201cDispozitat ligjore t\u00eb Kur\u2019anit, t\u00eb cilat anojn\u00eb deri n\u00eb fund nga ana e grave, edhe sikur t\u00eb jen\u00eb vet\u00ebm sa p\u00ebr form\u00eb, Sheriati atyre u ka ofruar nj\u00eb status m\u00eb t\u00eb favorsh\u00ebm, se ai q\u00eb i ofrojn\u00eb ligjet e sotme t\u00eb Evrop\u00ebs. Gruaja muslimane, sa i p\u00ebrket posedimit t\u00eb pasuris\u00eb, g\u00ebzon t\u00eb drejt\u00ebn ligjore t\u00eb pasuris\u00eb s\u00eb ve\u00e7ant\u00eb. Me pesh\u00ebn q\u00eb iu dha, ajo mund t\u00eb zot\u00ebroj\u00eb gjer n\u00eb fund t\u00eb jet\u00ebs, mallra q\u00eb do t\u2019i kalojn\u00eb asaj si paj\u00eb, dhurata dhe trash\u00ebgim, si dhe t\u00eb ardhurat e fituara prej pun\u00ebs s\u00eb saj.\u201d [5]<\/a><\/p>\n

Zonja Anni Besant<\/strong><\/strong><\/p>\n

\u201cIslami \u00ebsht\u00eb i pari q\u00eb proklamoi lirin\u00eb (e femr\u00ebs dhe skllev\u00ebrve), kurse Muhammedi a.s., diti q\u00eb me shembullin dhe zbatimin e Kur\u2019anit, t\u2019i ver\u00eb ato n\u00eb jet\u00eb. Mes t\u00eb tjerash, Muhammedi a.s., \u00ebsht\u00eb shprehur: \u2019Njeriu m\u00eb i urryer \u00ebsht\u00eb ai njeri, q\u00eb e shet njeriun si skllav.\u2019 \u201d[6]<\/a><\/p>\n

\u201cP\u00ebr sa i p\u00ebrket \u00e7\u00ebshtjes s\u00eb gruas, legjislatura islame \u00ebsht\u00eb prej legjislaturave m\u00eb t\u00eb p\u00ebrparuara dhe m\u00eb t\u00eb drejta, t\u00eb cilat kan\u00eb dal\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb. Legjislatura islame \u00ebsht\u00eb shum\u00eb para legjislaturave per\u00ebndimore, p\u00ebrsa i p\u00ebrket pasuris\u00eb s\u00eb patundshme, t\u00eb drejtave t\u00eb trash\u00ebgimis\u00eb dhe ligjit t\u00eb shkuror\u00ebzimit, ajo \u00ebsht\u00eb mbrojt\u00ebs i t\u00eb drejtave t\u00eb gruas. Frazat \u2018jetesa vet\u00ebm me nj\u00eb grua\u2019 dhe \u2018poligamia\u2019 i kan\u00eb t\u00ebrbuar (mashtruar) njer\u00ebzit dhe i kan\u00eb kthyer kokat e tyre nga t\u00eb menduarit rreth n\u00ebn\u00e7mimit dhe mjerimit, n\u00eb t\u00eb cilin jetojn\u00eb zonjat per\u00ebndimore. Burrat e tyre t\u00eb par\u00eb, t\u00eb cil\u00ebt ishin p\u00ebrgjegj\u00ebs p\u00ebr mbrojtjen e tyre, i lan\u00eb rrug\u00ebve, pasi i kryen me ato nevojat e tyre, dhe u larguan nga ato p\u00ebr shkak m\u00ebrzis\u00eb dhe lodhjes, dhe p\u00ebr k\u00ebt\u00eb, pas k\u00ebsaj nuk ndihmohen dhe as q\u00eb m\u00ebshirohen.\u201d[7]<\/a><\/p>\n

\u201cFati i femr\u00ebs s\u00eb till\u00eb \u00ebsht\u00eb i pakrahasuesh\u00eb m me pozit\u00ebn e femr\u00ebs, e cila ka hyr\u00eb n\u00eb martes\u00eb poligamike t\u00eb ligjshme dhe e cila, ndon\u00ebse e ndan burrin me nj\u00eb grua tjet\u00ebr, e g\u00ebzon p\u00ebrkujdesjen e burrit, b\u00ebhet n\u00ebn\u00eb n\u00eb familje. Kur nat\u00ebn shoh mij\u00ebra e mij\u00ebra femra n\u00eb rrug\u00ebt tona, jam e bindur se Per\u00ebndimi duhet t\u00eb m\u00ebsoj\u00eb nga Islami dhe duhet t\u00eb nd\u00ebrpres\u00eb t\u00eb kritikoj\u00eb Islamin n\u00eb lidhje me poligamin\u00eb. Islami i mund\u00ebson gruas n\u00eb martes\u00ebn me shum\u00eb gra, t\u00eb ket\u00eb burr\u00eb dhe f\u00ebmij\u00eb n\u00eb preh\u00ebr, n\u00eb m\u00ebnyr\u00eb legjitime dhe me t\u00eb gjitha meritat. Kjo \u00ebsht\u00eb shum\u00eb m\u00eb e mir\u00eb, m\u00eb e lumtur, m\u00eb e respektuar dhe m\u00eb dinjitoze p\u00ebr femr\u00ebn sesa jeta e pasigurt dhe e r\u00ebnd\u00eb n\u00eb rrug\u00eb. K\u00ebto femra jan\u00eb viktima t\u00eb pasioneve t\u00eb meshkujve. Ajo e bart f\u00ebmij\u00ebn e vet jolegjitim, nd\u00ebrsa ligji nuk e mbron aspak.\u201d[8]<\/a><\/p>\n

Profesor N. L. Coulsen<\/strong><\/strong><\/p>\n

\u201cNuk ka dyshim se, normat ligjore kur\u2019anore, q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me definimin e pozit\u00ebs s\u00eb gruas, e ve\u00e7an\u00ebrisht atyre t\u00eb martuara, jan\u00eb norma m\u00eb t\u00eb drejta, dhe jan\u00eb norma reale ligjore. Normat ligjore t\u00eb kuror\u00ebzimit dhe shkuror\u00ebzimit, n\u00eb mas\u00eb t\u00eb madhe, shikuar n\u00eb p\u00ebrgjith\u00ebsi, konsistojn\u00eb n\u00eb p\u00ebrmir\u00ebsimin e pozit\u00ebs s\u00eb grave n\u00eb shoq\u00ebri dhe ngritjen e tyre. Ato b\u00ebn\u00eb ndryshime revolucionare n\u00eb zakonet arabe, t\u00eb cilat dominonin para Islamit. Gruaja fitoi legjitimitet t\u00eb pavarur, gj\u00eb q\u00eb nuk e posedonte m\u00eb par\u00eb. Nd\u00ebrkaq, ndryshimin m\u00eb t\u00eb madh, t\u00eb cilin e b\u00ebri Kur\u2019ani, n\u00eb parimet e shkuror\u00ebzimit, \u00ebsht\u00eb v\u00ebnia e ligjit t\u00eb pritjes (iddetit) p\u00ebr t\u00eb shkuror\u00ebzuar\u00ebn.\u201d [9]<\/a><\/p>\n

Edward Montet<\/strong>, profesor i gjuh\u00ebve orientale, n\u00eb Universitetin e Gjenev\u00ebs, n\u00eb hyrjen e p\u00ebrkthimit t\u00eb tij t\u00eb Kur\u2019anit, thot\u00eb:<\/p>\n

\u201cReformat e Muhammedit a.s., arrit\u00ebn p\u00ebrparim t\u00eb pamatsh\u00ebm, prandaj e radhisin n\u00eb mesin e mir\u00ebb\u00ebr\u00ebsve m\u00eb t\u00eb m\u00ebdhenj t\u00eb njer\u00ebzimit. Nj\u00eb reform\u00eb e tij, e ajo \u00ebsht\u00eb ndalesa e vrasjes s\u00eb foshnj\u00ebs fem\u00ebr t\u00eb posalindur, \u00ebsht\u00eb e mjaftueshme q\u00eb t\u2019i siguroj\u00eb em\u00ebr t\u00eb paharruesh\u00ebm p\u00ebrgjith\u00ebsisht, n\u00eb histori.\u201d[10]<\/a><\/p>\n

Doktori Gustav Le Bon<\/strong>, shkruan:<\/p>\n

\u201cAsgj\u00eb n\u00eb Evrop\u00eb nuk \u00ebsht\u00eb kritikuar sikurse zakoni lindor i poligamis\u00eb. Evropa p\u00ebr asgj\u00eb tjet\u00ebr nuk ka gabuar aq shum\u00eb, duke kritikuar institucionin e martes\u00ebs me shum\u00eb gra. \u00cbsht\u00eb e sigurt, se martesa legale me shum\u00eb gra n\u00eb Lindje, \u00ebsht\u00eb m\u00eb e ndershme nga prostitucioni i fsheht\u00eb, apo publik i Per\u00ebndimit. Natyra e fshehur e marr\u00ebdh\u00ebnieve ilegale i posht\u00ebron t\u00eb dy pal\u00ebt. Legalizimi i martes\u00ebs me shum\u00eb gra, \u00ebsht\u00eb m\u00eb i mir\u00eb n\u00eb \u00e7do aspekt.\u201d[11]<\/a><\/p>\n

Jules Le Boum<\/strong>, shkruan:<\/p>\n

\u201cPara Islamit arab\u00ebt pinin shum\u00eb, luanin bixhoz dhe martoheshin me sa gra t\u00eb donin dhe shkuror\u00ebzoheshin kur t\u00eb donin. Grat\u00eb e veja kan\u00eb qen\u00eb pjes\u00eb e trash\u00ebgimis\u00eb s\u00eb pasardh\u00ebsve, t\u00eb cil\u00ebt kishin t\u00eb drejt\u00eb t\u00eb martoheshin me to, ose q\u00eb t\u2019i falnin ato. K\u00ebt\u00eb tradit\u00eb Islami e ndaloi.\u201d[12]<\/a><\/p>\n

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[1]<\/a> Sejjid Muxhteba Musavi Llari, op. cit., f. 171.<\/p>\n

[2]<\/a> Topallogllu, op. cit., f. 30.<\/p>\n

[3]<\/a> Ibid, f. 29.<\/p>\n

[4]<\/a>Lois Lamya al Faruqi, Women Muslim Society and Islam, Indianapolis, 1991, f. 25.<\/p>\n

[5]<\/a> Ibid, f. 30.<\/p>\n

[6]<\/a> Dr. Fadlullah Ensar, op. cit., f. 42.<\/p>\n

[7]<\/a> Ebul Hasen Ali en Nedevij, op. cit., f. 32.<\/p>\n

[8]<\/a> Sejjid Muxhteba Musavi Llari, op. cit., f. 180.<\/p>\n

[9]<\/a> Ebul Hasen Ali en Nedevij, op. cit., f. 33.<\/p>\n

[10]<\/a> Dijalog Islamskih i Evropskih Ucenjaka, op. cit., f. 120.<\/p>\n

[11]<\/a> Topalloglu, op. cit., f. 42.<\/p>\n

[12]<\/a> Sejjid Muxhteba Musavi Llari, op. cit., f. 122.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

shkrimin e solli per Kuvendin: Ajni Sinani<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

KAPITULLI VI. P\u00ebr \u00e7\u00ebshtjen e femrave Volter, p\u00ebr \u00e7\u00ebshtjen e femr\u00ebs n\u00eb Islam, thot\u00eb: \u201cMuhammedi ka sjell\u00eb ligje t\u00eb mira, me t\u00eb cil\u00ebt ka dashur ta shp\u00ebtoj\u00eb njer\u00ebzimin nga fatkeq\u00ebsia, padituria dhe shfrenimi. K\u00ebto ligje e shikojn\u00eb bamir\u00ebsin\u00eb dhe dobin\u00eb e t\u00eb gjith\u00eb njer\u00ebzve mbi tok\u00eb: meshkujve dhe femrave, t\u00eb rriturve dhe f\u00ebmij\u00ebve, t\u00eb men\u00e7urve…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-1596","post","type-post","status-publish","format-standard","hentry","category-kritike"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/1596","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1596"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/1596\/revisions"}],"predecessor-version":[{"id":1597,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/1596\/revisions\/1597"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1596"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1596"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1596"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}