Shk\u00ebmbimi i p\u00ebrvojave<\/strong><\/p>\nFillova t\u00eb mendoja thell\u00eb p\u00ebr kuptimin e jet\u00ebs n\u00eb nj\u00eb bot\u00eb, ku njeriu \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr rr\u00ebnj\u00ebt e veta fetare, dhe duhet t\u00eb kontaktoj\u00eb edhe n\u00eb nivelin personal dhe intelektual me t\u00eb tjer\u00ebt q\u00eb i p\u00ebrkasin nj\u00eb universi religjioz tjet\u00ebr, nga ai i vetvetes. P\u00ebrvoja ime personale si nj\u00eb mysliman, q\u00eb u edukua n\u00eb Per\u00ebndim, m\u00eb ka ballafaquar me problemin e t\u00eb jetuarit n\u00eb nj\u00eb bot\u00eb multireligjioze.<\/p>\n
Shum\u00eb\u00e7ka prej k\u00ebsaj \u00ebsht\u00eb th\u00ebn\u00eb n\u00eb aventurat e njeriut t\u00eb shekullit XX, epok\u00eb kjo e njohur p\u00ebr p\u00ebrdorimin e energjis\u00eb atomike dhe fluturimit n\u00eb gjith\u00ebsi. Mir\u00ebpo, un\u00eb personalisht mendoj se ekziston nj\u00eb p\u00ebrvoj\u00eb e re, nga dometh\u00ebnia e v\u00ebrtet\u00eb, me t\u00eb cil\u00ebn po ballafaqohet njeriu i shekullit XX, p\u00ebrvoj\u00eb kjo me t\u00eb cil\u00ebn paraardh\u00ebsit e tij nuk jan\u00eb takuar m\u00eb her\u00ebt. Nuk \u00ebsht\u00eb kjo p\u00ebrvoj\u00eb e zbulimit t\u00eb kontinenteve apo planet\u00ebve t\u00eb rinj, por p\u00ebrvoja e t\u00eb udh\u00ebtuarit nga nj\u00eb univers i religjionit n\u00eb universin tjet\u00ebr. N\u00eb nj\u00eb periudh\u00eb t\u00eb gjat\u00eb kohore, qeniet njer\u00ebzore kan\u00eb jetuar n\u00eb nj\u00eb bot\u00eb ku religjioni i tyre ka qen\u00eb ai religjion i v\u00ebrtet\u00eb, ku njohja dhe p\u00ebrvoja e Zotit si absolut direkt \u00ebsht\u00eb manifestuar n\u00eb t\u00eb kuptuarit e religjionit t\u00eb vet nga njeriu si di\u00e7ka absolute. K\u00ebtu po e p\u00ebrdori fjal\u00ebn absolut, metafizikisht dhe teologjikisht, me gjith\u00eb kritik\u00ebn time pozitiviste p\u00ebr shprehjet e tilla. Edhe n\u00eb bot\u00ebt n\u00eb t\u00eb cilat Zoti nuk \u00ebsht\u00eb p\u00ebrmendur, si\u00e7 jan\u00eb religjionet joteiste, si budizmi dhe taoizmi, n\u00eb perspektiv\u00ebn e t\u00eb cilave flitet vet\u00ebm p\u00ebr zbraz\u00ebtin\u00eb apo principin m\u00eb t\u00eb lart\u00eb, njohja dhe p\u00ebrvoja e realitetit t\u00eb skajsh\u00ebm apo t\u00eb absolutit, gjithashtu \u00ebsht\u00eb p\u00ebrmbajtur n\u00eb kuptimin e k\u00ebtij absoluti, sikurse q\u00eb e kan\u00eb p\u00ebrjetuar pasuesit e k\u00ebtyre religjioneve n\u00eb m\u00ebsimet e tyre, format dhe ceremonit\u00eb fetare. T\u00eb jetosh n\u00eb nj\u00eb fe, ka pasur dometh\u00ebnien sikur t\u00eb jetosh n\u00eb nj\u00eb bot\u00eb, vlerat dhe perspektivat e s\u00eb cil\u00ebs, n\u00eb m\u00ebnyr\u00eb sovrane dhe n\u00eb m\u00ebnyr\u00eb absolute, sundojn\u00eb me jet\u00ebt njer\u00ebzore.<\/p>\n
I till\u00eb ka qen\u00eb gjithmon\u00eb, pozicioni normal i njeriut dhe n\u00eb t\u00eb v\u00ebrtet\u00eb i till\u00eb duhet t\u00eb jet\u00eb. Mir\u00ebpo, sot, p\u00ebrkund\u00ebr koh\u00ebve normale, situata ka ndryshuar, kudo q\u00eb modernizmi e ka shtrir\u00eb ndikimin e vet. Pozita normale e njeriut, mund t\u00eb kuptohet nga t\u00eb cekurit e asaj, se si njeriu e sheh veten n\u00eb gjith\u00ebsi. Ekzistojn\u00eb peshkatar\u00ebt maroken\u00eb dhe bujqit birmanez\u00eb, q\u00eb \u201dekskluzivisht\u201d jetojn\u00eb n\u00eb bot\u00ebn e islamit dhe t\u00eb budizmit, pa vet\u00ebdijen p\u00ebr religjionet e tjera, sikurse q\u00eb ekzistojn\u00eb katundar\u00ebt italian\u00eb, bile ndoshta edhe fermer\u00eb n\u00eb Jugun e Amerik\u00ebs, p\u00ebr t\u00eb cil\u00ebt prezenca e religjioneve tjera nuk \u00ebsht\u00eb ndonj\u00eb realitet ekzistencial, me judaizmin b\u00ebhet nj\u00eb p\u00ebrjashtim, sepse n\u00eb at\u00eb shihet si n\u00eb di\u00e7ka q\u00eb i ka paraprir\u00eb dhe q\u00eb \u00ebsht\u00eb paraardh\u00ebs i krishterimit dhe p\u00ebr k\u00ebt\u00eb judaizmi ka raport t\u00eb ve\u00e7ant\u00eb me krishterimin. Megjithat\u00eb, p\u00ebr nj\u00eb pjes\u00eb t\u00eb madhe t\u00eb bot\u00ebs s\u00eb modernizuar per\u00ebndimore, e kjo n\u00eb ve\u00e7anti p\u00ebrfshin edhe inteligjenc\u00ebn, \u00ebsht\u00eb krijuar nj\u00eb situat\u00eb e re, tek e cila n\u00eb nj\u00eb pjes\u00eb t\u00eb madhe \u00ebsht\u00eb arritur, p\u00ebr shkak t\u00eb erozionit t\u00eb kufijve t\u00eb mbyllur religjioz\u00eb, q\u00eb e ka p\u00ebrb\u00ebr\u00eb bot\u00ebn e krishter\u00eb tradicionale, brenda s\u00eb cil\u00ebs njeriu per\u00ebndimor ka jetuar deri n\u00eb koh\u00ebt moderne.<\/p>\n
\u00cbsht\u00eb me r\u00ebnd\u00ebsi t\u00eb v\u00ebrehet se af\u00ebrsia ose prezenca fizike e dy religjioneve n\u00eb nj\u00eb vend nuk \u00ebsht\u00eb vetvetiu e mjaftueshme q\u00eb t\u00eb kusht\u00ebzoj\u00eb vet\u00ebdijen e re p\u00ebr religjionet e tjera. P\u00ebr shembull, shum\u00eb shekuj t\u00eb krishter\u00ebt kan\u00eb jetuar p\u00ebrtej lumit larg mysliman\u00ebve n\u00eb Isfahan, n\u00eb Iran. Shumica prej tyre kan\u00eb qen\u00eb miq me ta, kan\u00eb b\u00ebr\u00eb tregti n\u00eb pazaret e Isfahanit. Mir\u00ebpo ata rrall\u00eb kan\u00eb shkruar shqyrtime duke e krahasuar krishterimin me islamin, edhe pse ekzistojn\u00eb nj\u00eb apo dy p\u00ebrjashtime. Apo, n\u00eb an\u00ebn tjet\u00ebr, ka shum\u00eb njer\u00ebz q\u00eb e vler\u00ebsojn\u00eb Indin\u00eb si vendin ku ekziston vet\u00ebdija e p\u00ebrgjithshme p\u00ebr traditat e shumta religjioze. Megjithat\u00eb, ka njer\u00ebz n\u00eb Indi q\u00eb kurr\u00eb nuk kan\u00eb d\u00ebgjuar p\u00ebr budizmin tibetian, bile ndoshta edhe kurr\u00eb nuk kan\u00eb d\u00ebgjuar p\u00ebr Tibetin. K\u00ebtu jan\u00eb edhe ata q\u00eb nuk kan\u00eb d\u00ebgjuar p\u00ebr religjionin e madh, budizmin, q\u00eb ka lindur n\u00eb Indi, q\u00eb dal\u00ebngadal\u00eb \u00ebsht\u00eb zhdukur nga ai vend prej shekullit V t\u00eb er\u00ebs s\u00eb re e tutje, duke mbijetuar n\u00eb zonat periferike t\u00eb n\u00ebnkontinentit indian, si\u00e7 jan\u00eb Nepali dhe Sri-Lanka. Por, megjithat\u00eb, mu n\u00eb Indi, gjat\u00eb nj\u00eb periudhe specifike t\u00eb historis\u00eb, Islami dhe hinduizmi u takuan n\u00eb nivelin m\u00eb t\u00eb lart\u00eb, me rezultate afatgjate p\u00ebr jet\u00ebn fetare t\u00eb atij n\u00ebnkontinenti n\u00eb p\u00ebrgjith\u00ebsi.<\/p>\n
Prandaj, p\u00ebr k\u00ebt\u00eb nuk \u00ebsht\u00eb thjesht af\u00ebrsia e dy bashk\u00ebsive fetare ajo q\u00eb krijon vet\u00ebdijen p\u00ebr nevoj\u00ebn e njohjes s\u00eb bot\u00ebs religjioze t\u00eb tjetrit, t\u00eb ndrysh\u00ebm nga ai i vetvetes. K\u00ebtu bashk\u00ebngjiten edhe shum\u00eb faktor\u00eb t\u00eb tjer\u00eb. Sa i p\u00ebrket Per\u00ebndimit modern, derdhja e vizionit absolut t\u00eb krishter\u00eb p\u00ebr bot\u00ebn, n\u00eb vet\u00ebdijen e njeriut per\u00ebndimor, sot e ka ballafaquar at\u00eb me nj\u00eb situat\u00eb t\u00eb re, vijat kryesore t\u00eb s\u00eb cil\u00ebs nuk mundet t\u2019i anashkaloj\u00eb asnj\u00eb person inteligjent, i interesuar p\u00ebr fenomenin e religjionit ose t\u00eb p\u00ebrkat\u00ebsis\u00eb s\u00eb bot\u00ebs s\u00eb fes\u00eb. P\u00ebr k\u00ebt\u00eb arsye e kam vler\u00ebsuar q\u00eb sot t\u00eb merrem me \u00e7\u00ebshtjen kryesore t\u00eb fes\u00eb dhe besimeve n\u00eb bot\u00eb. (Pasi q\u00eb ky tekst s\u00eb pari ka qen\u00eb ligj\u00ebrat\u00eb e mbajtur para publikut kryesisht t\u00eb bindjes krishtere, shumica e referencave kan\u00eb t\u00eb b\u00ebjn\u00eb me krishterimin, bile edhe shum\u00eb \u00e7\u00ebshtje komplekse metafizike dhe teologjike q\u00eb lindin nga kjo tem\u00eb jan\u00eb l\u00ebn\u00eb anash). Ndoshta do t\u00eb ket\u00eb personalitete tjera q\u00eb do ta trajtojn\u00eb k\u00ebt\u00eb tem\u00eb nga k\u00ebndv\u00ebshtrimi specifik i tradit\u00ebs s\u00eb krishter\u00eb. Mir\u00ebpo un\u00eb k\u00ebtu jam ftuar si dijetar mysliman dhe natyrisht, por edhe jo vet\u00ebm, gjithashtu do ta marr parasysh pik\u00ebpamjen islame, gjat\u00eb shtruarjes s\u00eb pyetjeve, dhe do t\u00eb jem krejt\u00ebsisht i hapur rreth asaj se \u201d\u00e7ka do t\u00eb thot\u00eb studimi i fes\u00eb sot, nga k\u00ebndv\u00ebshtrimi fetar, p\u00ebr ata p\u00ebr t\u00eb cil\u00ebt vet\u00ebdija p\u00ebr bot\u00ebn rreth tyre i tejkalon kufijt\u00eb e kultur\u00ebs s\u00eb tyre lokale dhe t\u00eb besimit t\u00eb cilit ata i p\u00ebrkasin?\u201d<\/p>\n
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Realiteti i religjionit nuk mund t\u00eb mohohet<\/strong><\/p>\nNjeriu modern \u00ebsht\u00eb i ballafaquar me disa realitete t\u00eb karakterit fetar \u2013 q\u00eb u p\u00ebrkasin traditave t\u00eb shumta fetare, e q\u00eb natyr\u00ebn e tyre fetare dhe shpirt\u00ebrore \u00ebsht\u00eb v\u00ebshtir\u00eb p\u00ebr ta mohuar, ve\u00e7se n\u00ebse nuk e mohojm\u00eb vetvetiu realitetin e religjionit. E para prej tyre \u00ebsht\u00eb arti, manifestimi i preksh\u00ebm dhe i duksh\u00ebm i nj\u00eb bote t\u00eb panjohur religjioze. Ne shohim, por edhe d\u00ebgjojm\u00eb, se si lloje t\u00eb ndryshme t\u00eb artit sakral u takojn\u00eb bot\u00ebve t\u00eb shumta t\u00eb ndryshme. Sot asnj\u00eb per\u00ebndimor i arsimuar q\u00eb \u00ebsht\u00eb i ndjesh\u00ebm ndaj arkitektur\u00ebs s\u00eb Katedrales n\u00eb Shart\u00ebr dhe q\u00eb \u00ebsht\u00eb i mirinformuar, nuk mundet me gjakftoht\u00ebsi t\u00eb kaloj\u00eb pran\u00eb nj\u00eb xhamie t\u00eb bukur t\u00eb Kajros, pran\u00eb nj\u00eb faltoreje jugore hinduse ose faltores n\u00eb Kyoto. Dhe as q\u00eb mundet dikush q\u00eb \u00ebsht\u00eb i interesuar p\u00ebr muzik\u00ebn serioze sakrale t\u00eb Per\u00ebndimit, t\u00eb koraleve gregoriane prej Palestine dhe kush \u00ebsht\u00eb i edukuar n\u00eb muzik\u00eb, t\u00eb mos e vler\u00ebsoj\u00eb karakterin sakral, nuk po e p\u00ebrdor shprehjen fetare, por sakral t\u00eb asaj muzike, por dhe ashtu q\u00eb mos t\u00eb jet\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr at\u00eb se \u00e7ka \u00ebsht\u00eb muzika e sufinjve, muzika hinduse ose budiste, dhe q\u00eb ato mund t\u00eb implikohen si bart\u00ebse t\u00eb mesazhit shpirt\u00ebror. Njeriu n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb mund t\u00eb shkoj\u00eb n\u00ebp\u00ebrmjet t\u00eb gjitha arteve tjera. Po e marrim si shembull poezin\u00eb. A mundet dikush me edukim solid letrar q\u00eb ta lexoj\u00eb Gjon Pag\u00ebzuesin dhe me k\u00ebt\u00eb t\u00eb mall\u00ebngjehet n\u00eb kuptimin religjioz, dhe megjithat\u00eb t\u00eb mos mall\u00ebngjehet me kuptimin fetar t\u00eb poezis\u00eb s\u00eb Xhelaludin Rumit? \u00cbsht\u00eb v\u00ebshtir\u00eb q\u00eb njeriun q\u00eb e prek mund\u00ebsia estetike apo artistike t\u00eb mos e v\u00ebr\u00eb re poezin\u00eb e Rumit. Ai person n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb \u00ebsht\u00eb i ndjesh\u00ebm edhe n\u00eb poezin\u00eb mistike fetare.<\/p>\n
Prandaj lirisht mund t\u00eb thuhet se vet\u00eb prezenca e artit sakral, e besimeve tjera, vet\u00ebm se i ka futur k\u00ebto religjione n\u00eb jet\u00ebn e njeriut per\u00ebndimor, dhe mund t\u00eb thuhet se e ka futur at\u00eb \u201dn\u00eb dyer t\u00eb vogla\u201d. Shum\u00eb njer\u00ebz kan\u00eb bler\u00eb peizazhin taoist dhe e kan\u00eb vendosur n\u00eb sht\u00ebpi, dhe nj\u00ebkoh\u00ebsisht nuk e kan\u00eb kuptuar se n\u00eb t\u00eb v\u00ebrtet\u00eb ajo \u00ebsht\u00eb nj\u00eb ikon\u00eb, q\u00eb do t\u00eb thot\u00eb nj\u00eb paraqitje e natyr\u00ebs me kuptim t\u00eb thell\u00eb metafizik dhe religjioz, e dh\u00ebn\u00eb n\u00eb form\u00eb t\u00eb vizatimit t\u00eb peizazhit, q\u00eb i p\u00ebrket tradit\u00ebs artistike t\u00eb nj\u00eb civilizimi tjet\u00ebr. Ata q\u00eb sot n\u00eb Per\u00ebndim me t\u00eb v\u00ebrtet\u00eb jan\u00eb t\u00eb arsimuar, duhet ta pranojn\u00eb dhe t\u00eb jen\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr prezenc\u00ebn e artit sakral, si hyrje n\u00eb oborrin e brendsh\u00ebm t\u00eb traditave t\u00eb ndryshme fetare t\u00eb Lindjes dhe Per\u00ebndimit.<\/p>\n
Realiteti tjet\u00ebr p\u00ebrfshin doktrin\u00ebn. Shprehja \u201ddoktrin\u00eb\u201d si\u00e7 p\u00ebrdoret n\u00eb krishterim, docta n\u00eb latinisht, nuk ka ndonj\u00eb ekuivalent t\u00eb sakt\u00eb n\u00eb gjuh\u00ebt tradicionale, si\u00e7 jan\u00eb gjuha sanskrite, kinezishtja apo japonishtja, edhe pse hinduizmi, budizmi, taoizmi, konfu\u00e7ianizmi dhe shintoizmi, gjithsesi posedojn\u00eb m\u00ebsimet metafizike, q\u00eb i p\u00ebrgjigjen doktrin\u00ebs n\u00eb gjuh\u00ebt per\u00ebndimore. Por, n\u00eb t\u00eb v\u00ebrtet\u00eb kjo fjal\u00eb e ka nj\u00eb ekuivalent n\u00eb arabisht dhe ajo \u00ebsht\u00eb shprehja aqidah. Pra, secili q\u00eb seriozisht e kupton doktrin\u00ebn religjioze, dhe kush e ka lexuar Sh\u00ebn Bonaventur\u00ebn ose Sh\u00ebn Thoma Akuinin, nuk mund t\u00eb ngelet plot\u00ebsisht i paqassh\u00ebm p\u00ebr karakterin religjioz t\u00eb doktrin\u00ebs q\u00eb tregon se jan\u00eb t\u00eb natyr\u00ebs religjioze, dhe se i kan\u00eb shkruar pasuesit e religjioneve t\u00eb tjera. Bile edhe n\u00eb mesjet\u00eb, n\u00eb maj\u00ebn e zjarrit fetar n\u00eb Per\u00ebndimin e krishter\u00eb, kur Albertus Magnus dhe Sh\u00ebn Thomai lexonin Avicenen dhe el-Gazaliun, n\u00eb versionet e p\u00ebrkthyera n\u00eb latinisht, q\u00eb u paraqit\u00ebn n\u00ebp\u00ebrmjet Toledos n\u00eb vitet 1170 e 1180, ata kan\u00eb qen\u00eb plot\u00ebsisht t\u00eb vet\u00ebdijsh\u00ebm se k\u00ebto tekste jan\u00eb t\u00eb r\u00ebnd\u00ebsis\u00eb fetare. P\u00ebr k\u00ebt\u00eb, literatura apologjete e k\u00ebsaj periudhe ka treguar di\u00e7ka n\u00eb kuptimin se \u201dislami nuk \u00ebsht\u00eb besim i v\u00ebrtet\u00eb, por k\u00ebto tekste jan\u00eb t\u00eb kuptimit fetar, dhe ato duhet studiuar nga k\u00ebndv\u00ebshtrimi i filozofis\u00eb fetare\u201d. Debatet e averosit\u00ebve latin\u00eb dhe thomist\u00eb, si dhe debatet e tjera teologjike dhe filozofike n\u00eb shekujt XIII dhe XIV d\u00ebshmojn\u00eb p\u00ebr k\u00ebt\u00eb fakt.<\/p>\n
Kjo vet\u00ebdije p\u00ebr doktrin\u00ebn fetare jo t\u00eb krishtere \u00ebsht\u00eb b\u00ebr\u00eb shum\u00eb m\u00eb tep\u00ebr universale, dhe \u00ebsht\u00eb b\u00ebr\u00eb e nevojshme t\u00eb shikohet, n\u00ebp\u00ebrmjet pozit\u00ebs s\u00eb fisnik\u00ebve, teolog\u00ebve mesjetar\u00eb, q\u00eb kan\u00eb jetuar n\u00eb nj\u00eb univers homogjen t\u00eb krishter\u00eb, dhe t\u00eb cil\u00ebt kan\u00eb mundur t\u2019ia lejonin vetes q\u00eb ta injoronin universalitetin e zbulimit dhe realitetin e religjionit n\u00eb forma t\u00eb ndryshme. Sot nuk mund t\u00eb lexohet n\u00eb m\u00ebnyr\u00eb serioze Bhagavd-Gita dhe t\u00eb mos b\u00ebhemi t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr karakterin fetar t\u00eb k\u00ebtij teksti. Bile edhe askush me mendje t\u00eb sh\u00ebndosh\u00eb nuk mund ta quante at\u00eb trill pagan. P\u00ebr k\u00ebt\u00eb, doktrinat e religjioneve tjera q\u00eb tani jan\u00eb t\u00eb qasshme, n\u00eb form\u00eb t\u00eb shkrimeve t\u00eb shenjta, e hapin interpretimin metafizik, formulimin teologjik apo let\u00ebrsin\u00eb e frym\u00ebzuar apo gjini t\u00eb tjera, q\u00eb e transmetojn\u00eb kuptimin metafizik, teologjik dhe kuptimin fetar, q\u00eb njer\u00ebzit e besimit t\u00eb fort\u00eb duhet ta marrin seriozisht.<\/p>\n
P\u00ebrfundimisht edhe ajo q\u00eb \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme nga k\u00ebto dy realitete \u00ebsht\u00eb se ekziston prezenca e qenieve njer\u00ebzore t\u00eb natyr\u00ebs shpirt\u00ebrore, q\u00eb u p\u00ebrkasin religjioneve t\u00eb tjera. P\u00ebr disa ndoshta duket e thjesht\u00eb, p\u00ebr ta hedhur posht\u00eb artin sakral apo t\u00eb refuzojn\u00eb t\u2019i lexojn\u00eb debatet metafizike apo doktrinare, q\u00eb i p\u00ebrkasin tradit\u00ebs tjet\u00ebr. Mir\u00ebpo \u00ebsht\u00eb v\u00ebshtir\u00eb p\u00ebr t\u00eb hyr\u00eb n\u00eb konflikt me prezenc\u00ebn shpirt\u00ebrore dhe fetare, me pamje t\u00eb individit t\u00eb shenjt\u00eb nga tradita tjet\u00ebr fetare dhe t\u00eb refuzohet t\u00eb pranohet kjo prezenc\u00eb, pasi q\u00eb ajo ekziston. Th\u00ebn\u00eb kalimthi, kjo tanim\u00eb ka qen\u00eb e njohur, si realitet edhe para koh\u00ebve moderne, n\u00eb disa periudha dhe kultura, ku \u00ebsht\u00eb vler\u00ebsuar n\u00eb nj\u00eb kuptim pozitiv, nd\u00ebrkaq shembulli m\u00eb i hersh\u00ebm i k\u00ebsaj \u00ebsht\u00eb India. Kur njer\u00ebzit e par\u00eb t\u00eb shenjt\u00eb t\u00eb sufizmit, p\u00ebr her\u00eb t\u00eb par\u00eb shkuan n\u00eb Indi, dijetar\u00ebt hindus\u00eb n\u00eb vend njoh\u00ebn tek ata natyr\u00ebn e ve\u00e7ant\u00eb dhe erdhi tek takimet e shumta mes k\u00ebtyre dy grupeve n\u00eb Kashmir, Sing dhe Penxhab. Edhe m\u00eb tep\u00ebr takime t\u00eb tilla mes dijetar\u00ebve dhe njer\u00ebzve t\u00eb shenjt\u00eb t\u00eb k\u00ebtyre dy traditave, u mbajt\u00ebn m\u00eb von\u00eb kur radh\u00ebt e ndryshme t\u00eb sufist\u00ebve, n\u00eb ve\u00e7anti ata t\u00eb Pastrit, e zgjeruan prezenc\u00ebn e tyre n\u00eb qend\u00ebr t\u00eb Indis\u00eb. P\u00ebr njer\u00ebzit me vet\u00ebdije shpirt\u00ebrore \u00ebsht\u00eb e pamundur q\u00eb t\u00eb hasin n\u00eb ndonj\u00eb ekuivalent dhe q\u00eb mos t\u00eb njihet ana shpirt\u00ebrore e pal\u00ebs tjet\u00ebr, sikurse q\u00eb \u00ebsht\u00eb e pamundur q\u00eb matematikani, q\u00eb e njeh matematikanin tjet\u00ebr t\u00eb talentuar t\u00eb mos e njoh\u00eb faktin se ai tjetri e di matematik\u00ebn.<\/p>\n
N\u00eb shekullin e XX, prezenca e qenieve njer\u00ebzore nga tradita tjet\u00ebr fetare, shtron, n\u00eb p\u00ebrmasa shum\u00eb m\u00eb t\u00eb m\u00ebdha, si kurr\u00eb m\u00eb par\u00eb, pyetjen e origjinalitetit t\u00eb atij religjioni q\u00eb i ka edukuar ata. Ky takim me p\u00ebrfaq\u00ebsuesit autentik\u00eb, t\u00eb religjioneve tjera, e shtron k\u00ebt\u00eb \u00e7\u00ebshtje, p\u00ebr shkak t\u00eb sjelljes etike dhe vet\u00ebdisiplin\u00ebs s\u00eb qenieve t\u00eb tilla njer\u00ebzore dhe fakteve, se ata jetojn\u00eb n\u00eb nj\u00eb bot\u00eb, q\u00eb ashiqare ushqehen nga burimet frym\u00ebzuese t\u00eb brendshme, q\u00eb nuk mund t\u00eb mohohen dhe t\u00eb mos mohohet edhe realiteti i religjionit si i till\u00eb.<\/p>\n
Fakti se shum\u00eb personalitete t\u00eb tilla, aq sakt\u00eb i p\u00ebrgjigjen asaj \u00e7ka ka th\u00ebn\u00eb Krishti, se si duhet t\u00eb jet\u00eb qenia njer\u00ebzore, ia p\u00ebrkeq\u00ebson pozit\u00ebn t\u00eb krishterit q\u00eb mos t\u2019i kuptoj\u00eb seriozisht k\u00ebta njer\u00ebz. Ky ka qen\u00eb problemi me t\u00eb cilin jan\u00eb ballafaquar shum\u00eb anglez\u00eb, q\u00eb shkonin n\u00eb Indi n\u00eb shekullin XIX, dhe atje njoh\u00ebn njeriun si Rama Krishna. Dhe kjo vazhdon ashtu edhe deri n\u00eb dit\u00ebt e sotme. I kemi rr\u00ebfimet p\u00ebr njer\u00ebzit si\u00e7 jan\u00eb Sharl Fuko (Charles Foucauld), misionari i famsh\u00ebm katolik n\u00eb Algjeri dhe Maroko, i cili n\u00eb takimin e par\u00eb me njer\u00ebzit e shenjt\u00eb t\u00eb Sufinj\u00ebve, njohu n\u00eb ata t\u00eb shenjt\u00ebn, q\u00eb e ka gjetur n\u00eb personazhet q\u00eb i p\u00ebrkasin tradit\u00ebs s\u00eb krishtere. Ai e ka pasur shum\u00eb v\u00ebshtir\u00eb q\u00eb t\u00eb sillet me k\u00ebta njer\u00ebz ashtu, sikurse ata jan\u00eb vet\u00ebm pagan\u00eb q\u00eb duhet t\u00eb shp\u00ebtohen.<\/p>\n
Njeriu modern dhe realitetet fetare<\/strong><\/p>\nN\u00eb bot\u00ebn moderne njeriu p\u00ebr her\u00eb t\u00eb par\u00eb v\u00ebren, n\u00eb sken\u00ebn e p\u00ebrgjithshme kulturore dhe shoq\u00ebrore, prezenc\u00ebn e k\u00ebtyre tri realiteteve kryesore fetare, pra artin, doktrin\u00ebn, qeniet shpirt\u00ebrore dhe qeniet njer\u00ebzore t\u00eb religjioneve tjera. N\u00eb kuptimin m\u00eb t\u00eb gjer\u00eb, si kurr\u00eb m\u00eb par\u00eb, njeriu i sinqert\u00eb \u00ebsht\u00eb i detyruar q\u00eb t\u2019i marr\u00eb parasysh, k\u00ebto realitete fetare, jasht\u00eb religjionit t\u00eb tij, bile edhe me mundin, q\u00eb vet\u00ebm n\u00eb dukje, ta humb\u00eb p\u00ebrkushtimin vet\u00ebm ndaj religjionit t\u00eb vet.<\/p>\n
Kjo situat\u00eb me t\u00eb v\u00ebrtet\u00eb paraqet problem t\u00eb r\u00ebnd\u00eb, p\u00ebr individin q\u00eb nj\u00ebmend e kupton besimin e tij, n\u00eb ve\u00e7anti n\u00eb Per\u00ebndim. Ka shum\u00eb arsye p\u00ebr k\u00ebt\u00eb dilem\u00eb, prej t\u00eb cilave m\u00eb i r\u00ebnd\u00ebsish\u00ebm \u00ebsht\u00eb fakti, se metafizika komperative e religjionit, edhe pse e formuar n\u00eb m\u00ebnyr\u00eb madh\u00ebshtore nga F. Shuon (Schuon) dhe t\u00eb tjer\u00ebt, v\u00ebshtir\u00eb fillon nga qarqet fetare dhe akademike. Kjo p\u00ebrs\u00ebri \u00ebsht\u00eb, rezultat i prapavij\u00ebs filozofike t\u00eb studimit t\u00eb religjioneve tjera, prapavij\u00ebs q\u00eb si pasoj\u00eb e saj gati \u00ebsht\u00eb kufizuar n\u00eb pozitiviz\u00ebm, relativiz\u00ebm apo n\u00eb ndonj\u00eb form\u00eb t\u00eb egzistencializmit nj\u00ebdimensional. Dimensioni metafizik qysh moti \u00ebsht\u00eb zhdukur nga filozofia per\u00ebndimore e t\u00eb v\u00ebshtruarit t\u00eb bot\u00ebs. P\u00ebr k\u00ebt\u00eb per\u00ebndimori modern, n\u00eb k\u00ebrkim t\u00eb doktrinave metafizike, q\u00eb mund ta mund\u00ebsojn\u00eb kuptimin e thell\u00eb t\u00eb religjioneve tjera dhe \u201dunitetin transcendent t\u00eb religjioneve\u201d nuk \u00ebsht\u00eb n\u00eb t\u00eb nj\u00ebjtin univers metafizik, sikurse nj\u00eb hindus apo mysliman, q\u00eb e ka t\u00eb leht\u00eb qasjen n\u00eb m\u00ebnyrat e mendimit, e q\u00eb e pranojn\u00eb dimensionin metafizik t\u00eb realitetit, si pjes\u00eb p\u00ebrb\u00ebr\u00ebse t\u00eb pik\u00ebpamjes mbi bot\u00ebn e tradit\u00ebs islame dhe hinduse. \u00cbsht\u00eb me r\u00ebnd\u00ebsi t\u00eb kuptohet fakti, se njeriu per\u00ebndimor ka ardhur deri tek ky problem i munguar i shum\u00ebstruktur\u00ebs s\u00eb religjionit, n\u00eb koh\u00ebn kur skena filozofike n\u00eb thelb \u00ebsht\u00eb trash\u00ebgimi e racionalizmit t\u00eb shekullit XIX, plus pozitivizmit logjik t\u00eb shekullit XX, n\u00eb bot\u00ebn anglosaksone dhe filozofis\u00eb ekzistencialiste. Kjo situat\u00eb do t\u00eb ishte shum\u00eb m\u00eb ndryshe sikur q\u00eb Meister Ekhart, sh\u00ebn Bonaventura dhe Nikolla Kuzanski do t\u00eb ishin ndikim i gjall\u00eb i filozofis\u00eb n\u00eb Per\u00ebndim, e jo q\u00eb p\u00ebr ata vet\u00ebm t\u00eb ligj\u00ebrohet n\u00eb disa seminare apo kurse nga historia e filozofis\u00eb.<\/p>\n
Pra, kjo munges\u00eb e metafizik\u00ebs s\u00eb v\u00ebrtet\u00eb n\u00eb Per\u00ebndim e v\u00ebshtir\u00ebson ballafaqimin me problemet filozofike, n\u00eb t\u00eb cilat hasin historian\u00ebt dhe filozof\u00ebt per\u00ebndimor\u00eb t\u00eb religjionit. Si rezultat i k\u00ebsaj, nj\u00eb num\u00ebr i vog\u00ebl i dijetar\u00ebve akademik\u00eb, q\u00eb merren me religjionin, \u00ebsht\u00eb n\u00eb gjendje t\u00eb ofroj\u00eb p\u00ebrgjigje, q\u00eb me t\u00eb v\u00ebrtet\u00eb do t\u00eb ishte e k\u00ebnaqshme nga pik\u00ebpamja shkencore, filozofike si edhe religjioze.<\/p>\n
Vijon n\u00eb numrin e ardhsh\u00ebm t\u00eb Shtojc\u00ebs p\u00ebr Kultur\u00eb. Seyyd Hossein Nasr ka qen\u00eb profesor i Studimeve Islame n\u00eb universitetin \u201cGeorge Washington\u201d n\u00eb Washington D.C. P\u00ebrgatiti: Sk\u00ebnder Latifi<\/em><\/p>\n\u00a9 KOHA.<\/p>\n","protected":false},"excerpt":{"rendered":"
Sfidat e t\u00eb jetuarit n\u00eb bot\u00ebn multireligjioze Nga Seyyd Hossein Nasr 7 n\u00ebntor 2020 Do t\u00eb d\u00ebshiroja ta filloja k\u00ebt\u00eb ese me nj\u00eb v\u00ebrejtje personale, sepse \u00ebsht\u00eb relevante p\u00ebr tem\u00ebn e p\u00ebrzgjedhur. Si nx\u00ebn\u00ebs i ri, i regjistruar n\u00eb Shkoll\u00ebn e Mesme t\u00eb Krishter\u00eb n\u00eb New Jersey, q\u00eb e kam vijuar disa vjet, kam qen\u00eb […]<\/p>\n","protected":false},"author":9,"featured_media":40935,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[27,10,35],"tags":[],"class_list":["post-40934","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blogu-i-udhetarit","category-kultura","category-shoqerore"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2020\/11\/auto_11604703400-Copy.jpg?fit=900%2C491&ssl=1","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5Z6wp-aEe","jetpack-related-posts":[{"id":100279,"url":"https:\/\/www.shqiperia.com\/blog\/jeta-ne-tirane-eshte-shtrenjtuar-me-60-brenda-5-viteve\/","url_meta":{"origin":40934,"position":0},"title":"Jeta n\u00eb Tiran\u00eb \u00ebsht\u00eb shtrenjtuar me 60% brenda 5 viteve","author":"Kurt Farka","date":"May 15, 2026","format":false,"excerpt":"15 Maji 2026 Tirana ka hyr\u00eb n\u00eb nj\u00eb faz\u00eb ku \u00e7mimet po rriten shum\u00eb m\u00eb shpejt t\u00eb ardhurat e shumic\u00ebs s\u00eb banor\u00ebve t\u00eb saj duke e shnd\u00ebrruar n\u00eb sfid\u00eb jet\u00ebn p\u00ebr nj\u00eb pjes\u00eb t\u00eb madhe prej tyre. 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Protestat dhe dy propozime racionale","author":"Kurt Farka","date":"June 10, 2026","format":false,"excerpt":"10 Qershor 2026 Nga Sherif BUNDO Situata q\u00eb po p\u00ebrjeton v\u00ebndi \u00ebsht\u00eb e pazakont\u00eb. Z\u00ebm\u00ebrimi popullor ka kap\u00ebrxyer bindjet dhe kufijt\u00eb e ndasive politike. Nga k\u00ebto protesta njerzit e zgjuar dhe ve\u00e7an\u00ebrisht institucionet nxjerrin konkluzionet p\u00ebr p\u00ebrgjegj\u00ebsit\u00eb e tyre dhe kjo duhet t\u00eb shoq\u00ebrohet me nj\u00eb proces reflektimi t\u00eb thell\u00eb,\u2026","rel":"","context":"In "Kultura"","block_context":{"text":"Kultura","link":"https:\/\/www.shqiperia.com\/blog\/category\/kultura\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/1780851947_protestaperzvernecin7qershor-1.jpg?fit=780%2C440&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/1780851947_protestaperzvernecin7qershor-1.jpg?fit=780%2C440&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/1780851947_protestaperzvernecin7qershor-1.jpg?fit=780%2C440&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/1780851947_protestaperzvernecin7qershor-1.jpg?fit=780%2C440&ssl=1&resize=700%2C400 2x"},"classes":[]},{"id":100863,"url":"https:\/\/www.shqiperia.com\/blog\/doreheqje-prej-situates-ne-zvernec-rama-e-zbulon-per-here-te-pare\/","url_meta":{"origin":40934,"position":2},"title":"Dor\u00ebheqje prej situat\u00ebs n\u00eb Zv\u00ebrnec?\/ Rama e zbulon p\u00ebr her\u00eb t\u00eb par\u00eb","author":"Kurt Farka","date":"June 1, 2026","format":false,"excerpt":"1 Qershor 2026 Kryeministri Edi Rama, n\u00eb fjal\u00ebn e tij lidhur me projektin n\u00eb Zv\u00ebrnec t\u00eb Vlor\u00ebs, ndau edhe disa p\u00ebrjetime personale. Duke folur para mbledhjes s\u00eb Grupit Parlamentar t\u00eb PS-s\u00eb, Rama u shpreh se shpifjet nga disa an\u00eb, p\u00ebrfshir\u00eb edhe gazetat greke, e b\u00ebn\u00eb t\u00eb ndjehet sikur ata jan\u00eb\u2026","rel":"","context":"In "Blogu i Udh\u00ebtarit"","block_context":{"text":"Blogu i Udh\u00ebtarit","link":"https:\/\/www.shqiperia.com\/blog\/category\/blogu-i-udhetarit\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/meloni-rama-e1692355950124.jpg?fit=987%2C656&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/meloni-rama-e1692355950124.jpg?fit=987%2C656&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/meloni-rama-e1692355950124.jpg?fit=987%2C656&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/meloni-rama-e1692355950124.jpg?fit=987%2C656&ssl=1&resize=700%2C400 2x"},"classes":[]},{"id":101483,"url":"https:\/\/www.shqiperia.com\/blog\/rama-sulmon-protestuesit-hajvane-fryme-fashiste-po-demtojne-turizmin\/","url_meta":{"origin":40934,"position":3},"title":"Rama sulmon protestuesit: -Hajvan\u00eb, frym\u00eb fashiste! Po d\u00ebmtojn\u00eb turizmin","author":"Kurt Farka","date":"June 14, 2026","format":false,"excerpt":"Kryeministri Edi Rama ka zgjedhur q\u00eb s\u00ebrish t\u00eb sulmoj\u00eb protestuesit, q\u00eb prej dy jav\u00ebsh dalin \u00e7do dit\u00eb n\u00eb shesh p\u00ebr t\u00eb k\u00ebrkuar largimin e tij nga qeveria. N\u00eb rubrik\u00ebn \u2018sh\u00ebnimet e jav\u00ebs\u2019 n\u00eb potkastin e tij \u201cFlasim\u201d, kreu i qeveris\u00eb i konsideroi protestuesit si \u2018hajvan\u00eb\u2019 me mend\u00ebsi fashiste, q\u00eb si\u00e7\u2026","rel":"","context":"In "Blogu i Udh\u00ebtarit"","block_context":{"text":"Blogu i Udh\u00ebtarit","link":"https:\/\/www.shqiperia.com\/blog\/category\/blogu-i-udhetarit\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/06\/rama-protestat1-433x300-1.jpg?fit=433%2C300&ssl=1&resize=350%2C200","width":350,"height":200},"classes":[]},{"id":100111,"url":"https:\/\/www.shqiperia.com\/blog\/e-shnderroi-shtepine-ne-berat-ne-muze-artizania-tefta-qose-500-kostume-popullore-puna-e-nje-jete\/","url_meta":{"origin":40934,"position":4},"title":"E shnd\u00ebrroi sht\u00ebpin\u00eb n\u00eb Berat n\u00eb muze, artizania Tefta Qose: – 500 kostume popullore, puna e nj\u00eb jete","author":"Kurt Farka","date":"May 11, 2026","format":false,"excerpt":"11 Mars 2026 N\u00eb nj\u00eb koh\u00eb kur shum\u00eb tradita rrezikojn\u00eb t\u00eb harrohen, Tefta Qose vazhdon t\u00eb mbaj\u00eb gjall\u00eb artin e krijimit t\u00eb veshjeve popullore. Prej disa vitesh, ajo e ka shnd\u00ebrruar sht\u00ebpin\u00eb e saj n\u00eb lagjen \u201cBarrikad\u00eb\u201d n\u00eb nj\u00eb muze t\u00eb ve\u00e7ant\u00eb, ku \u00e7do cep rr\u00ebfen histori, nd\u00ebrsa \u00e7do veshje\u2026","rel":"","context":"In "Blogu i Udh\u00ebtarit"","block_context":{"text":"Blogu i Udh\u00ebtarit","link":"https:\/\/www.shqiperia.com\/blog\/category\/blogu-i-udhetarit\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Kostumet-e-Tefta-Qoses-1.jpg?fit=1200%2C798&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":100042,"url":"https:\/\/www.shqiperia.com\/blog\/opsionet-qe-duhen-hedhur-ne-tryeze-jane-zgjedhjet-e-parakohshme\/","url_meta":{"origin":40934,"position":5},"title":"Opsionet qe duhen hedhur n\u00eb tryez\u00eb jan\u00eb: – Zgjedhjet e parakohshme","author":"Kurt Farka","date":"May 9, 2026","format":false,"excerpt":"9 Maji 2026 Analisti Genc Burimi argumenton se protestat e vazhdueshme t\u00eb opozit\u00ebs nuk jan\u00eb thjesht nj\u00eb \u00e7\u00ebshtje e brendshme, por nj\u00eb mesazh i qart\u00eb drejtuar partner\u00ebve europian\u00eb mbi kriz\u00ebn e thell\u00eb politike n\u00eb vend. Sipas tij, partner\u00ebt nd\u00ebrkomb\u00ebtar\u00eb e shohin si t\u00eb pamundur q\u00eb klima aktuale politike, e karakterizuar\u2026","rel":"","context":"In "Politika"","block_context":{"text":"Politika","link":"https:\/\/www.shqiperia.com\/blog\/category\/politika\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Genc-Burimi.jpg?fit=662%2C411&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Genc-Burimi.jpg?fit=662%2C411&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/www.shqiperia.com\/blog\/wp-content\/uploads\/2026\/05\/Genc-Burimi.jpg?fit=662%2C411&ssl=1&resize=525%2C300 1.5x"},"classes":[]}],"_links":{"self":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts\/40934","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/users\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/comments?post=40934"}],"version-history":[{"count":1,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts\/40934\/revisions"}],"predecessor-version":[{"id":40937,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/posts\/40934\/revisions\/40937"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/media\/40935"}],"wp:attachment":[{"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/media?parent=40934"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/categories?post=40934"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.shqiperia.com\/blog\/wp-json\/wp\/v2\/tags?post=40934"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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