{"id":2775,"date":"2014-07-14T09:33:34","date_gmt":"2014-07-14T13:33:34","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=2775"},"modified":"2014-07-14T09:33:34","modified_gmt":"2014-07-14T13:33:34","slug":"reading-mushaf-salat-hanafi-persective","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=2775","title":{"rendered":"Reading from the Mushaf During Salat: A Hanafi Persective"},"content":{"rendered":"

Reading from the Mushaf During Salat: A Hanafi Persective\"images<\/a><\/strong>
\nBy Abu \u2018Asim Badrul Islam
\nDuring the blessed month of Rama\u1e0d\u0101n, it is observed in many mas\u0101jid[1] that some of those who pray behind the im\u0101m hold the mu\u1e63\u1e25af[2] in their hands. They do this in order to follow the recitation of the im\u0101m. With the global transmission today of live footage of the beautiful and mesmerising tar\u0101w\u012b\u1e25 prayers from Al-Masjid al-\u1e24ar\u0101m in Makkah and Al-Masjid al-Nabaw\u012b in Mad\u012bnah most Muslims in the developed countries are aware of such following of recitation during the congregational prayers. In imitation there are now Muslims here in the western world who also hold the mu\u1e63\u1e25af in their hands during \u1e63al\u0101h. This normally involves holding the mu\u1e63\u1e25af with one hand and turning the pages with the other, during \u1e63al\u0101h. When such a person goes down to prostration, he normally places the mu\u1e63\u1e25af on the ground. There are several ills in this practice, some of which are obvious. This paper will seek to analyse the permissibility or otherwise of the practice of holding the mu\u1e63\u1e25af during \u1e63al\u0101h from the perspective of the \u1e25anaf\u012b school of sacred law.
\nThe evidence from \u1e25ad\u012bth that seems to allow reading from a mu\u1e63\u1e25af whilst in \u1e63al\u0101h is that which Im\u0101m Al-Bukh\u0101r\u012b (d. 256\/870[3]) has mentioned in his \u1e62a\u1e25\u012b\u1e25 in the form of ta\u02bfl\u012bq in the chapter entitled B\u0101b im\u0101mat al-\u02bfabd wa \u2018l-mawl\u0101 (Chapter: The im\u0101mat of a slave and a freed slave) before \u1e25ad\u012bth 692 in Kit\u0101b al-Adh\u0101n (The book of adh\u0101n). He reports:
\n\u2018\u02bf\u0100\u02beishah\u2019s slave, Dhakw\u0101n, used to lead her in \u1e63al\u0101h, reading from the mu\u1e63\u1e25af.\u2019
\nThis has been explained by Shams al-A\u02beimmah Im\u0101m Al-Sarakhs\u012b[4] (d. 490\/1097), Im\u0101m Badr al-D\u012bn al-\u02bfAyn\u012b[5] (d. 855\/1451), Im\u0101m Sayyid Anwar Sh\u0101h Kashm\u012br\u012b[6] (d. 1352\/1933), Shaykh al-Isl\u0101m Mawl\u0101n\u0101 \u1e92afar A\u1e25mad \u02bfUthm\u0101n\u012b Th\u0101nw\u012b[7] (d. 1394\/1974), as well as others, in such a way that the impermissibility of reading from a mu\u1e63\u1e25af remains. For instance, the above report of Im\u0101m Al-Bukh\u0101r\u012b could mean that:
\n– Dhakw\u0101n used to memorise from the mu\u1e63\u1e25af during the day and recite that memorised portion of the Holy Qur\u02be\u0101n when leading our mother \u02bf\u0100\u02beishah (may All\u0101h be pleased with her) in \u1e63al\u0101h during the night.
\n– Dhakw\u0101n used to read just a portion of the Holy Qur\u02be\u0101n when leading our mother \u02bf\u0100\u02beishah in \u1e63al\u0101h during the night, and not the entire Qur\u02be\u0101n. That is, he did not complete a full khatm as that is not absolutely necessary.
\n– Dhakw\u0101n did not have another \u1e25\u0101fi\u1e93[8] of the Holy Qur\u02be\u0101n assisting him during \u1e63al\u0101h in Rama\u1e0d\u0101n. Therefore, he used the mu\u1e63\u1e25af as an assistant which he used to look at during the sittings (tarw\u012b\u1e25ah) after every four raka\u02bf\u0101t. People would normally call this \u2018im\u0101mat from the mu\u1e63\u1e25af\u2019.
\n– Dhakw\u0101n used to look into the mu\u1e63\u1e25af before commencing his \u1e63al\u0101h.
\n– Dhakw\u0101n used to look into the mu\u1e63\u1e25af after completing every two raka\u02bf\u0101t and refresh his memory for the next two. The narrator thought he was reading from the mu\u1e63\u1e25af whilst still in \u1e63al\u0101h (when, in fact, this was not the case).
\nIm\u0101m Sayyid Anwar Sh\u0101h Kashm\u012br\u012b states in his Fay\u1e0d al-B\u0101r\u012b (without any exception) that \u2018according to us [- the \u1e24anafiyyah -] reading from the mu\u1e63\u1e25af renders the \u1e63al\u0101h invalid.\u2019 He, as well as others, notes that \u2018to read from the mu\u1e63\u1e25af whilst in prayer is a practise of the Ahl al-Kitab (Christians and Jews) as they are incapable of reading [their holy books] from memory.\u2019He also states that reading from the mu\u1e63\u1e25af is \u2018contrary to the practise that has been passed on from one generation of Muslims to the next.\u2019
\nIm\u0101m Shaykh al-\u1e24ad\u012bth Mawl\u0101n\u0101 Mu\u1e25ammad Zakariyya K\u0101ndhlaw\u012b (d. 1402\/1982), in his L\u0101mi\u02bf al-Dar\u0101r\u012b, after giving a detailed account of all the madh\u0101hib[9] and opinions of the imams on this issue, seems to incline toward impermissibility. He states that Im\u0101m Sh\u0101h Wal\u012b All\u0101h (d. 1176\/1762), in his Al-Abw\u0101b wa \u2018l-Tar\u0101jim, adopted such an explanation for the reading of Dhakw\u0101n from the mu\u1e63\u1e25af that it does not allow permissibility for it. Im\u0101m K\u0101ndhlaw\u012b says:
\n\u2018According to Im\u0101m Ab\u016b \u1e24an\u012bfah to recitethe Qur\u02be\u0101n from the mu\u1e63\u1e25af [whilst in \u1e63al\u0101h] invalidates \u1e63al\u0101h. There is nothing wrong in doing so according to the Sh\u0101fi\u02bfiyyah.\u2019
\nShaykh al-Isl\u0101m Mawl\u0101n\u0101 \u1e92afar A\u1e25mad \u02bfUthm\u0101n\u012b Th\u0101nw\u012b has a chapter in his I\u02bfl\u0101\u02be al-Sunan entitled B\u0101b fas\u0101d al-\u1e63al\u0101h bi \u2018l-qir\u0101\u02beati min al-mu\u1e63\u1e25af (Chapter on the annulment of \u1e63al\u0101h due to reciting from the mu\u1e63\u1e25af) in which he emphatically argues, with evidences from \u1e25ad\u012bth and fiqh, that reading from the mu\u1e63\u1e25af, be it in one\u2019s hand or on a stand, renders the \u1e63al\u0101h invalid. His arguments are logical and convincing. If reading from the mu\u1e63\u1e25af were permissible, the Messenger of All\u0101h (may the peace and blessings of All\u0101h be upon him) would not have instructed those Muslims who were unable to read anything from the Qur\u02be\u0101n from their memory to say words such as \u2018sub\u1e25\u0101nall\u0101h, wa \u2018l-\u1e25amdu lill\u0101h, wa l\u0101 il\u0101ha illall\u0101hu, wa All\u0101hu Akbar\u2026\u2019 in lieu of the normally required recitation from the Qur\u02be\u0101n whilst praying.
\n\u2018In arguing for Im\u0101m Ab\u016b \u1e24an\u012bfah, Im\u0101m Ab\u016b Bakr Mu\u1e25ammad ibn Fa\u1e0dl used to say: \u201cWe all agree that if a man is able to read from the mu\u1e63\u1e25af but is unable to read from memory, it would be valid if he prayed without any recitation from the Qur\u02be\u0101n. Had recitation from the mu\u1e63\u1e25af been permissible, \u1e63al\u0101h without recitation [in the case of one who is incapable of reciting from memory] would not have been permissible.\u201d\u2019
\nAfter outlining Im\u0101m Ab\u016b \u1e24an\u012bfah\u2019s (d. 150\/767) arguments, Im\u0101m Al-Sarakhs\u012b states:
\n\u2018The most correct view is that [to read from the mu\u1e63\u1e25af, even if it be on a stand] is talaqqun[10]. Thus, it would be as if he had learnt from a teacher [who is outside his \u1e63al\u0101h], and this invalidates \u1e63al\u0101h.\u2019
\nIm\u0101m Ibn \u02bf\u0100bid\u012bn[11] (d. 1252\/1836) mentions in his Radd al-Mu\u1e25t\u0101r under Im\u0101m al-\u1e24a\u1e63kaf\u012b\u2019s (d. 1088\/1677) text:
\n\u2018[\u2026] and his reading from a mu\u1e63\u1e25af [renders his \u1e63al\u0101h invalid].\u2019
\nthat the latter Im\u0101m has left the mas\u02bealah general so that it also includes text on a masjid\u2019s mi\u1e25r\u0101b (in front of the one engaged in \u1e63al\u0101h), for, if he reads the text of the Qur\u02be\u0101n written on the mi\u1e25r\u0101b wall, his \u1e63al\u0101h is rendered invalid.
\nReading from the mu\u1e63\u1e25af renders the \u1e63al\u0101h invalid without exception according to Im\u0101m Ab\u016b \u1e24an\u012bfah because it is considered ta\u02bfallum[12] (Al-Durr al-Mukht\u0101r), and doing so whilst in \u1e63al\u0101h renders it invalid. Im\u0101m Ab\u016b \u1e24an\u012bfah\u2019s argument is that reading from the mu\u1e63\u1e25af is not free from any one of the following:
\n(i) The mu\u1e63\u1e25af has to be held\/carried and\/or one has to look into it and turn the pages. All this is considered \u02bfamal kath\u012br[13], and this renders the \u1e63al\u0101h invalid.
\n(ii) Reading from the mu\u1e63\u1e25af is considered talaqqun. Therefore, it would be similar to doing talaqqun from a person or any other object other than the mu\u1e63\u1e25af.
\nAccording to Im\u0101m Ab\u016b \u1e24an\u012bfah\u2019s second argument above (ii) there would be no difference in the ruling (i.e. that of impermissibility) irrespective of whether the mu\u1e63\u1e25af is being held\/carried or is placed on a stand etc. It is stated in Al-K\u0101f\u012b that the second argument (i.e. that of impermissibility) is the more correct one. The same opinion was held by Im\u0101m Al-Sarakhs\u012b. Im\u0101mAkmal al-D\u012bn al-B\u0101bart\u012b (d. 787\/1385), in his Al-\u02bfIn\u0101yah[14], as well as others, also mentions the above arguments.
\nIn contrast, Im\u0101m Ab\u016b Y\u016bsuf (d. 182\/798) and Im\u0101m Mu\u1e25ammad ibn al-\u1e24asan (d. 189\/805) maintained that reading from a mu\u1e63\u1e25af does not render the \u1e63al\u0101h invalid. Their reasoning was that looking into a mu\u1e63\u1e25af is in itself a form of \u02bfib\u0101dah. By reading from a mu\u1e63\u1e25af the one engaged in \u1e63al\u0101h is merely combining one form of \u02bfib\u0101dah with another. There is no reason why this should invalidate the \u02bfib\u0101dah (\u1e63al\u0101h).
\nIm\u0101m Ibn Nujaym (d. 970\/1563), in his Al-Ba\u1e25r al-R\u0101\u02beiq[15], discusses this in considerable detail and outlines both sides of the argument \u2013 that of permissibility and impermissibility. He mentions that the author of Al-K\u0101f\u012b and Im\u0101m Al-Sarakhs\u012b were of the opinion that it is impermissible. Im\u0101m Ibn Nujaym says:
\n\u2018One may argue for Im\u0101m Ab\u016b \u1e24an\u012bfah, as \u02bfAll\u0101mah Al-\u1e24alab\u012b has mentioned, with the narration that has been reported by Ibn Ab\u012b D\u0101w\u016bd from Ibn \u02bfAbb\u0101s (may All\u0101h be pleased with him) that he said: \u201cAm\u012br al-Mu\u02bemin\u012bn prohibited us from leading people in \u1e63al\u0101h [by reading] from the mu\u1e63\u1e25af.\u201d Prohibition would normally imply fas\u0101d (invalidity). By \u201cthe mu\u1e63\u1e25af\u201d Ibn \u02bfAbb\u0101s intended anything that has any Qur\u02be\u0101nic text written on it, for, the correct opinion is that if one were to read from the [wall of] the mi\u1e25r\u0101b, it would render his \u1e63al\u0101h invalid.\u2019
\nCommenting on the absence of proper sanad[16] for this report, Shaykh al-Isl\u0101m Mawl\u0101n\u0101 \u1e92afar A\u1e25mad \u02bfUthm\u0101n\u012b Th\u0101nw\u012b states that even though he could not find a sanad, the prohibition of \u201cAm\u012br al-Mu\u02bemin\u012bn\u201d is substantiated by sound qiy\u0101s (analogical deduction in jurisprudence).
\nA later \u1e25anaf\u012b faq\u012bh and mu\u1e25addith who is renowned for his mastery in all the Isl\u0101mic sciences \u2013 Im\u0101m Abu \u2018l-\u1e24asan\u0101t Mu\u1e25ammad \u02bfAbd al-\u1e24ayy Lucknow\u012b[17] (d. 1304\/1886) \u2013 wrote a book on the impermissibility of reading from a mu\u1e63\u1e25af during \u1e63al\u0101h. Entitled Al-Qawl al-Ashraf f\u012b al-Fat\u1e25 min al-Mu\u1e63\u1e25af, Im\u0101m Lucknow\u012b mentions at the opening of his book the reason why he wrote it. He says that when he arrived at Hyder\u0101b\u0101d[18], he witnessed a most unusual practice. In congregational \u1e63al\u0101h, a muqtad\u012b[19] would stand behind the im\u0101m with an open mu\u1e63\u1e25af. When the im\u0101m erred in his recitation or forgot, the muqtad\u012b would look in the mu\u1e63\u1e25af and read aloud the correct words. When some people enquired about the permissibility of this, Im\u0101m Lucknow\u012b wrote this detailed treatise[20].
\nIn conclusion, we may say that based on the very logical argument of Im\u0101m Ab\u016b \u1e24an\u012bfah, which was adopted by later jurists (fuqah\u0101\u02be) of the \u1e24anaf\u012b school of sacred law, the details of which have been looked at in this paper, it will be impermissible for one engaged in \u1e63al\u0101h to read from a mu\u1e63\u1e25af, and doing so will render his \u1e63al\u0101h invalid. Although, there are arguments on both sides (for and against permissibility), the fact that the likes of Shams al-A\u02beimmah Im\u0101m Al-Sarakhs\u012b, Im\u0101m \u02bfAbd al-\u1e24ayy Lucknow\u012b, Im\u0101m Sayyid Anwar Sh\u0101h Kashm\u012br\u012b, Shaykh al-Isl\u0101m Mawl\u0101n\u0101 \u1e92afar A\u1e25mad \u02bfUthm\u0101n\u012b Th\u0101nw\u012b and Im\u0101m Shaykh al-\u1e24ad\u012bth Mawl\u0101n\u0101 Mu\u1e25ammad Zakariyya K\u0101ndhlaw\u012b give precedence to the argument of impermissibility is sufficient to deem impermissible such a reading during \u1e63al\u0101h.
\nBibliography
\nAb\u016b Bakr Mu\u1e25ammad ibn Ab\u012b Sahl \u2018Shams al-A\u02beimmah\u2019 al-Sarakhs\u012b, Al-Mabs\u016b\u1e6d (Beirut: D\u0101r al-Ma\u02bfrifah, no date).
\nAkmal al-D\u012bn Mu\u1e25ammad ibn Mu\u1e25ammad al-B\u0101bart\u012b, Al-\u02bfIn\u0101yah Shar\u1e25 al-Hid\u0101yah (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 1995).
\nBadr al-D\u012bn Ab\u016b Mu\u1e25ammad Ma\u1e25m\u016bd ibn A\u1e25mad al-\u02bfAyn\u012b, Al-Bin\u0101yah Shar\u1e25 al-Hid\u0101yah, 2nd edn (Beirut: D\u0101r al-Fikr, 1990).
\nBadr al-D\u012bn Ab\u016b Mu\u1e25ammad Ma\u1e25m\u016bd ibn A\u1e25mad al-\u02bfAyn\u012b, \u02bfUmdat al-Q\u0101r\u012b Shar\u1e25 \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, no date).
\nBurh\u0101n al-D\u012bn Abu \u2018l-Ma\u02bf\u0101l\u012b Ma\u1e25m\u016bd ibn \u1e62adr al-Shar\u012b\u02bfah ibn M\u0101zah al-Bukh\u0101r\u012b, Al-Mu\u1e25\u012b\u1e6d al-Burh\u0101n\u012b, 2:249 \u2013 mas\u2019alah: 1676 (Karachi: Id\u0101rat al-Qur\u02be\u0101n, 2004).
\nKam\u0101l al-D\u012bn Mu\u1e25ammad ibn \u02bfAbd al-W\u0101\u1e25id \u2018Ibn al-Hum\u0101m\u2019, Fat\u1e25 al-Qad\u012br, 1:412(Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 1995).
\nMu\u1e25ammadAm\u012bn \u2018Ibn \u02bf\u0100bid\u012bn\u2019, Radd al-Mu\u1e25t\u0101r \u02bfal\u0101 al-Durr al-Mukht\u0101r Shar\u1e25 Tanw\u012br al-Ab\u1e63\u0101r,2:383 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, no date).
\nMu\u1e25ammad Zakariyy\u0101 ibn Mu\u1e25ammad Ya\u1e25y\u0101 al-K\u0101ndhlaw\u012b, L\u0101mi\u02bf al-Dar\u0101r\u012b \u02bfal\u0101 \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, 1:264 (Karachi: HM Sa\u02bf\u012bd, no date).
\nSayyid Anwar Sh\u0101h ibn Mu\u02bfa\u1e93\u1e93am Sh\u0101h al-Kashm\u012br\u012b, Fay\u1e0d al-B\u0101r\u012b \u02bfal\u0101 \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, 2:276 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 2005).
\nWal\u012b al-D\u012bn al-Nadw\u012b, Al-Im\u0101m \u02bfAbd al-\u1e24ayy al-Laknaw\u012b \u2013 \u02bfAll\u0101mat al-Hind wa Im\u0101m al-Mu\u1e25addith\u012bn wa \u2018l-Fuqah\u0101\u02be (Damascus: D\u0101r al-Qalam, 1995).
\n\u1e92afar A\u1e25mad al-\u02bfUthm\u0101n\u012b al-Th\u0101nw\u012b, I\u02bfl\u0101\u02be al-Sunan (Beirut: D\u0101r al-Fikr, 2001).
\nZayn al-D\u012bn ibn Ibr\u0101h\u012bm ibn Mu\u1e25ammad \u2018Ibn Nujaym\u2019, Al-Ba\u1e25r al-R\u0101\u02beiq (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, no date).
\n[1] Plural of masjid.
\n[2] The Holy Qur\u02be\u0101n in its printed book form.
\n[3] Throughout this paper, where dates are mentioned, the first is the Isl\u0101mic hijr\u012b date followed by the Gregorian date.
\n[4] See: Al-Mabs\u016b\u1e6d, 1:202.
\n[5] See: Al-Bin\u0101yah Shar\u1e25 al-Hid\u0101yah and \u02bfUmdat al-Q\u0101r\u012b Shar\u1e25 \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, 5:328.
\n[6] See: Fay\u1e0d al-B\u0101r\u012b, 2:276.
\n[7] See: I\u02bfl\u0101\u02be al-Sunan, 4:1555.
\n[8] One who has committed the entire Holy Qur\u02be\u0101n to memory and is able to recite it verbatim.
\n[9] Plural of \u2018madhhab\u2019 \u2013 a legal school of sacred law (usually used to refer to the four established schools of the \u1e24anafiyyah, Sh\u0101fi\u02bfiyyah, M\u0101likiyyah and \u1e24an\u0101bilah).
\n[10] Taking words, or learning, from another.
\n[11] Popularly known as \u02bfAll\u0101mah Sh\u0101m\u012b, he authored the highly authoritative multi-volume Radd al-Mu\u1e25t\u0101r \u02bfal\u0101 Al-Durr al-Mukht\u0101r (also known as \u1e24\u0101shiyah Ibn \u02bf\u0100bid\u012bn or Fat\u0101w\u0101 Sh\u0101m\u012b), which is considered the prime manual for every \u1e25anaf\u012b muft\u012b.
\n[12] Learning.
\n[13] Excessive movement in \u1e63al\u0101h.
\n[14] A commentary of Im\u0101m Burh\u0101n al-D\u012bn \u02bfAl\u012b al-Margh\u012bn\u0101n\u012b\u2019s Al-Hid\u0101yah. See: Al-\u02bfIn\u0101yah Shar\u1e25 al-Hid\u0101yah, 1:412.
\n[15] See: Al-Ba\u1e25r al-R\u0101\u02beiq, 2:17.
\n[16] Chain of narrators.
\n[17] Popularly known in the Indian subcontinent as Mawl\u0101n\u0101 Lucknow\u012b.
\n[18] This may have been Hyder\u0101b\u0101d Deccan in India.
\n[19] A person praying behind an im\u0101m.
\n[20] See: Irsh\u0101d al-Fu\u1e25\u016bl bi Waf\u0101t N\u0101\u02beib al-Ras\u016bl by Mawl\u0101n\u0101 Mu\u1e25ammad \u02bfAbd al-B\u0101q\u012b (p.40).
\n(Ilmgate.org)<\/p>\n","protected":false},"excerpt":{"rendered":"

Reading from the Mushaf During Salat: A Hanafi Persective By Abu \u2018Asim Badrul Islam During the blessed month of Rama\u1e0d\u0101n, it is observed in many…<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[3,96,66,68],"tags":[],"class_list":["post-2775","post","type-post","status-publish","format-standard","hentry","category-fiqh","category-method-of-performance","category-salah-prayer","category-sunan-wa-nawaafil","wpcat-3-id","wpcat-96-id","wpcat-66-id","wpcat-68-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2775","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2775"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2775\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2775"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2775"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2775"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}