{"id":1550,"date":"2026-09-02T12:38:57","date_gmt":"2026-09-02T16:38:57","guid":{"rendered":"https:\/\/al-haqiqa.com\/?p=1550"},"modified":"2026-09-06T14:12:56","modified_gmt":"2026-09-06T18:12:56","slug":"did-revelation-descend-upon-muhammad","status":"publish","type":"post","link":"https:\/\/al-haqiqa.com\/es\/2026\/09\/02\/did-revelation-descend-upon-muhammad\/","title":{"rendered":"Did Revelation Descend Upon Muhammad?"},"content":{"rendered":"\n

Introduction<\/strong><\/p>\n\n\n\n

Early Islamic sources\u060c the hadith collections, the biographical (sira) literature, and the works on the Prophet’s physical characteristics (shamail). record a detailed description of Muhammad\u2019s physical and psychological state while receiving what is held to be revelation. These descriptions, found in recognized Islamic sources rather than in outside, adversarial ones, raise serious questions for the careful researcher about the nature of this phenomenon. This study gathers these reports from their sources, presents the questions some researchers raise about them, and then, in keeping with the method followed throughout this website, presents the response Muslim scholars themselves have given to these very questions.<\/p>\n\n\n\n

The Reports Found in Islamic Sources<\/strong><\/p>\n\n\n\n

1.<\/strong> Mishkat al-Masabih, in the Book of Virtues and Characteristics (Kitab al-Fadail wa l-Shamail), chapter on the beginning of revelation (drawing on Sahih al-Bukhari and Sahih Muslim), records that when Gabriel came to Muhammad in the cave of Hira’, he returned to Khadijah \u201chis heart trembling,\u201d saying, \u201cCover me, cover me,\u201d and they covered him until his fright passed. Sira sources add that Khadijah sought to verify the nature of what he had seen by consulting her cousin Waraqah ibn Nawfal, who was familiar with the earlier scriptures.<\/p>\n\n\n\n

2.<\/strong> In Sahih al-Bukhari (Book of the Beginning of Revelation) and Sahih Muslim, on the authority of Aishah, al-Harith ibn Hisham asked the Messenger of God: \u201cHow does revelation come to you?\u201d He said: \u201cSometimes it comes to me like the ringing of a bell, and that is hardest on me; then it leaves me, and I have retained what it said. And sometimes the angel takes the form of a man and speaks to me, and I retain what he says.\u201d<\/p>\n\n\n\n

3.<\/strong> Also, in the two Sahihs, on the authority of Aishah: \u201cI saw revelation descend upon him on an intensely cold day, and then it would leave him, his forehead streaming with sweat.\u201d<\/p>\n\n\n\n

4.<\/strong> Muslim relates in his Sahih, Book of Jihad, on the authority of Jabir ibn Abd Allah and Ubayd Allah ibn Kab ibn Malik, that when revelation descended on the Prophet, \u201ca severe distress [burahha’ shadidah] would seize him, and his face would darken [tarabbada].\u201d<\/p>\n\n\n\n

5.<\/strong> Ibn Ishaq records in his Sira (as transmitted by Ibn Hisham) that Muhammad used to be treated with ruqyah against the evil eye before his prophethood, and that his mother Aminah likewise treated him with it, a report also carried by Ali ibn Burhan al-Din al-Halabi in his Sira (Insan al-Uyun fi Sirat al-Amin al-Mamun). The same sources report that the Prophet told Khadijah he heard a voice calling his name, and that he feared he might be afflicted by a jinn or that he had gone mad, states said to be accompanied by trembling, closed eyes, a darkening of the face, and a sound resembling the groaning of a young camel.<\/p>\n\n\n\n

6.<\/strong> A similar description is related from Abu Hurayrah: that the Prophet would be seized by trembling, his face would darken, his eyes would close, and he would emit a sound resembling that of a male camel.<\/p>\n\n\n\n

7.<\/strong> Some works on the Prophet\u2019s characteristics relate, on the authority of Umar ibn al-Khattab, that a humming near his face resembling the humming of bees could be heard when revelation descended.<\/p>\n\n\n\n

8.<\/strong> The author of Mirat al-Kainat (a later historical\/biographical work) relates from Abu Hurayrah that henna was applied to the Prophet\u2019s head because of headaches that afflicted him.<\/p>\n\n\n\n

9.<\/strong> Al-Halabi, in Insan al-Uyun, relates from Zayd ibn Thabit, a scribe of revelation, a description of the Prophet’s body becoming extremely heavy while receiving revelation while mounted, such that the camel would kneel under the weight, and that his state resembled that of one who had fainted.<\/p>\n\n\n\n

10.<\/strong> Muslim relates in his Sahih, Book of Faith, on the authority of Anas ibn Malik, the hadith of the splitting of the chest: that Gabriel came to the Prophet as a boy playing with other children, took him, split open his heart, and extracted a clot, saying, \u201cThis is Satan\u2019s share of you,\u201d then washed it in a golden basin with water from Zamzam, and restored it. The other children ran to his wet-nurse saying Muhammad had been killed, and they found him pale.<\/p>\n\n\n\n

11.<\/strong> The author of Mishkat al-Masabih notes, citing hadith commentators, that this splitting of the chest occurred to Muhammad on more than one occasion: with Halimah when he was about ten years old (or four, in another report), at the onset of revelation in the cave of Hira’, and on the Night Journey and Ascension (al-Isra wal-Miraj).<\/p>\n\n\n\n

12.<\/strong> Ibn Hisham relates in the Sira that the husband of Halimah al-Sadiyyah, the Prophet\u2019s wet-nurse, advised her to return the child to his family for fear that he had been touched by a jinn, and that Halimah, asked later why she had returned him to his mother, said she had feared he might have a devil in him.<\/p>\n\n\n\n

Questions Raised About These Reports<\/strong><\/p>\n\n\n\n

On the basis of this body of reports, some researchers raise questions of the following kind.<\/p>\n\n\n\n

First, what conclusive evidence establishes that these physical symptoms specifically indicated the descent of divine revelation, rather than some other phenomenon? History records comparable symptoms, trembling, partial loss of consciousness, auditory or visual hallucination, in other historical figures without those symptoms being taken as evidence of prophethood.<\/p>\n\n\n\n

Second, do these symptoms, trembling, partial loss of consciousness, profuse sweating, change in facial color, and sounds heard just before the episode (such as the ringing of a bell or the humming of bees), correspond to the clinical description of epileptic seizures? A standard reference work, al-Mawsuah al-Arabiyyah al-Muyassarah (pp. 1122-1123), defines epilepsy as \u201ca neurological disorder characterized by sudden attacks of loss of consciousness, often accompanied by convulsions… the attack may be preceded by a strange, illusory prior sensation affecting one of the senses, such as sight or hearing, as when the patient sees an apparition or hears a sound.\u201d Those who raise this question see a notable resemblance between this clinical description and the reports listed above.<\/p>\n\n\n\n

Third, is it not striking that the Prophet’s own recorded statement, related by Muslim (no. 3895) on the authority of Abu Hurayrah, describes the bell as \u201cthe flutes of Satan?\u201d How, then, could the Prophet describe his experience of revelation as resembling the sound of a bell, while elsewhere describing the bell itself as a satanic instrument?<\/p>\n\n\n\n

The Islamic Scholarly Response to These Questions<\/strong><\/p>\n\n\n\n

Scholarly integrity requires presenting how Muslim scholars, hadith commentators, theologians, and contemporary Muslim physicians, have answered these very questions. Their responses run along several lines.<\/p>\n\n\n\n

1. The varying reliability of the sources cited.<\/strong> Hadith scholars note that the reports listed above are not all equal reliability. Some are found in the two Sahihs (nos. 2, 3, 4, and 10) and are treated with high confidence by the majority of hadith scholars, while others (the account of treatment against the evil eye, the report of Halimah’s husband fearing a jinn, and the report of the humming of bees) are found in later sira and shamail works (such as al-Halabi\u2019s Insan al-Uyun and Mirat al-Kainat), sources that gather sound, weak, and even fabricated material without always subjecting it to the same rigorous chain-of-transmission criticism (jarh wa tadil) applied to prophetic hadith in the canonical collections. Treating all these reports as methodologically equivalent is accordingly imprecise for anyone who distinguishes between tiers of Islamic sources.<\/p>\n\n\n\n

2. The Qur\u2019an\u2019s own account of the \u201cweight\u201d of revelation.<\/strong> Exegetes cite the Qur\u2019an\u2019s statement in Surat al-Muzzammil: \u201cIndeed, We will cast upon you a heavy word\u201d (Al-Muzzammil 73:5), and in Surat Al-Qiyamah: \u201cDo not move your tongue with it to hasten with it\u201d (Al-Qiyamah 75:16), to show that the weight and intensity of revelation upon the Prophet is a concept established in the qur\u2019anic text itself, not merely an isolated hadith report, and that it is understood, in their view, as the effect of encountering something beyond ordinary human capacity, what theologians term \u201cthe awe of theophany [hawl al-tajalli]\u201d, rather than as a pathological symptom.<\/p>\n\n\n\n

3. Objections to the epilepsy hypothesis.<\/strong> Muslim physicians and researchers respond to the epilepsy hypothesis with several clinical observations: that epileptic seizures recur at random, independent of the sufferer\u2019s will, and are not followed by coherent, structured discourse, whereas the Prophet\u2019s state, according to the very reports cited, was invariably followed immediately by highly eloquent and internally consistent speech (the qur\u2019anic text itself) rather than confusion or delirium. They add that chronic epilepsy sufferers typically show, over years of recurrent seizures, as would apply to Muhammad’s roughly twenty-three-year experience of revelation, noticeable cognitive decline or personality change, which the sources do not record of a Prophet who continued to lead complex military and political affairs throughout that period. This specific hypothesis was in fact raised by nineteenth-century Orientalists (such as Aloys Sprenger) and has been contested by Muslim and Western researchers alike on these clinical grounds.<\/p>\n\n\n\n

4. Clarifying the hadith on \u201cthe bell and Satan\u2019s flutes.\u201d<\/strong> Commentators such as Imam al-Nawawi and Ibn Hajar al-Asqalani, in their commentaries on Sahih Muslim, explain that the hadith condemning the bell (no. 3895) refers to the physical bell hung on animals\u2019 necks or used as a musical instrument, condemned by jurists for reasons connected to superstitious omen-taking or to its use as an instrument of frivolous amusement, whereas the expression “the ringing of a bell” used to describe revelation is a purely rhetorical simile for the timbre and intensity of a sound, not a literal description of the bell itself nor a judgment upon it, a type of rhetorical comparison (likening one sound to another without extending judgment to the object compared) well attested in Arabic and not, in the view of philologists, requiring that both judgments coincide.<\/p>\n\n\n\n

5. The hadith of the splitting of the chest and its interpretation.<\/strong> Many exegetes and hadith commentators hold that the report \u201cthis is Satan\u2019s share of you\u201d does not mean that an actual material portion of Satan resided within the Prophet\u2019s heart to be surgically removed, but rather represents, for those who accept the hadith literally, a symbolic purification signifying his immunity from any inclination to evil prior to being charged with prophethood. Some later and contemporary scholars, both rationalist and traditionalist, have separately discussed the authenticity of this report\u2019s chain of transmission and whether its meaning should be read literally or figuratively, without arriving at a single unified position.<\/p>\n\n\n\n

6. Comparing the phenomenon to its counterparts in the wider religious tradition.<\/strong> Some comparative researchers note that acute physical reactions accompanying an experience of revelation or vision are not unique to the Islamic prophetic biography, but have documented parallels in the texts that Jews and Christians themselves rely upon: the prophet Daniel describes his state during a vision, saying, \u201cno strength remained in me… and my radiant appearance was fearfully changed, and I retained no strength\u201d (Daniel 10:8); Ezekiel describes falling on his face at a vision (Ezekiel 1:28); Acts describes Saul (Paul) falling to the ground and being temporarily blinded upon seeing the light (Acts 9:3-4); and Revelation describes John falling \u201cas though dead\u201d at his vision (Revelation 1:17). On this basis, the claim that \u201cno prophet is known to have experienced anything like this while receiving revelation\u201d invites revision from a comparative standpoint, though the question of how best to interpret this resemblance between the two traditions remains open to each researcher according to their own theological framework.<\/p>\n\n\n\n

A Christian apologetic response to Islamic answers regarding the phenomenon of the \u201cheaviness of revelation\u201d<\/strong><\/p>\n\n\n\n

Below is a presentation of what could be said in response to each point, point by point.<\/p>\n\n\n\n

1. Response to the \u201cvariation in source reliability\u201d argument<\/strong><\/p>\n\n\n\n

This methodological objection, while valid in principle, does not dismantle the core problem, because the essential elements of the physical phenomenon accompanying the revelation, the intense sweating on a cold day, a sound resembling the ringing of a bell, falling down and covering himself, the heaviness that nearly crushed the thigh of the one on whom the revelation was descending while he leaned against it (as in the narration of Zayd ibn Thabit), are all found in the two Sahihs themselves, on the authority of Aisha and others, not merely in later biographical works. The selectivity here actually runs in the opposite direction from what the objection assumes: one can concede that the story of the amulet against the evil eye, or the report about the buzzing of bees, is weak, but this does not eliminate the problem, because the same problem stands on its own in the very material that carries the highest chain of authentication according to the majority of hadith scholars. In other words, variation in degrees of authenticity justifies excluding marginal details, but it does not justify excluding the core of the phenomenon, which enjoys the highest degree of acceptance among the hadith scholars themselves.<\/p>\n\n\n\n

2. Response to citing Qur\u2019anic verses on the \u201cheaviness of revelation\u201d from the Quran itself<\/strong><\/p>\n\n\n\n

Citing the verse \u201cIndeed, We will cast upon you a heavy word\u201d to establish that this heaviness is an affirmed matter rather than merely an isolated report is, in fact, a concession to the substance of the observation rather than a rebuttal of it: the text itself acknowledges the existence of an exceptional physical\/psychological state accompanying the reception of revelation, and this is exactly what the question about its cause is built upon. As for interpreting this heaviness as \u201cthe awe of the [divine] manifestation,\u201d that is a theological interpretation that presupposes in advance the very validity of the source of revelation that is itself the point of contention; one cannot invoke the qur\u2019anic text to prove the divine nature of the phenomenon described in that same qur\u2019anic text without falling into circular reasoning. The verse establishes the existence of the phenomenon, not its interpretation.<\/p>\n\n\n\n

3. Response to the clinical objection regarding the epilepsy hypothesis<\/strong><\/p>\n\n\n\n

This is the most precise point in the debate, and it deserves a careful distinction: the prior objection assumes that the only alternative is \u201cgrand mal epilepsy\u201d (generalized tonic-clonic seizures), a type of epilepsy that indeed is usually accompanied by randomness and cumulative cognitive decline. But the medical and psychological literature that has discussed this phenomenon (from Sprenger in the nineteenth century up through modern studies in the comparative psychiatry of religions) does not necessarily speak of this type, but rather of Temporal Lobe Epilepsy, which is a partial (focal) type with characteristics entirely different from generalized epilepsy: brief seizures accompanied by auditory sensory auras (buzzing or ringing sounds resembling what was described as \u201cthe ringing of a bell\u201d), partial consciousness with automatic behavior, a feeling of being outside oneself or of the presence of an external entity, coupled with the subsequent retention of coherent speech ability immediately after the seizure (post-ictal lucidity), which explains the direct transition from the state of heaviness to eloquent, organized speech without contradiction. More importantly, temporal lobe epilepsy is medically known to be associated with what is called Geschwind syndrome, which includes hyperreligiosity and excessive preoccupation with spiritual meanings and a tendency toward prolific writing (hypergraphia), not necessarily cognitive decline, meaning that the absence of mental deterioration over 23 years does not rule out this particular type of epilepsy, but may in fact be consistent with it. This is an alternative explanatory medical hypothesis put forward by some researchers, not a definitive proof, but it keeps the question open after the response to \u201cgrand mal epilepsy\u201d has answered a different specter than the one actually being raised.<\/p>\n\n\n\n

4. Response to the interpretation of the hadith on \u201cthe bell and the instruments of Satan\u201d<\/strong><\/p>\n\n\n\n

The distinction that al-Nawawi and Ibn Hajar make between the literal, condemned bell and \u201cthe ringing of a bell\u201d as a rhetorical simile is valid in principle from a linguistic standpoint, but it raises a question that remains unanswered: why was this particular simile chosen to describe the sound accompanying the greatest moments of connection with heaven, out of all the possible sounds (thunder, the roar of wind, the awe-inspiring sound of revelation in other texts)? Choosing a simile for a sound that appears elsewhere explicitly paired with \u201cthe instruments of Satan\u201d remains, at least from the standpoint of impression and connotation, a striking choice that deserves a deeper explanation than merely \u201cthere is no necessary correlation between the simile and what it is likened to.\u201d Moreover, this specific auditory description (ringing\/buzzing) intersects, as noted in the previous point, with descriptions of auditory auras known clinically, which makes the rhetorical explanation alone insufficient to close the door on the question.<\/p>\n\n\n\n

5. Response to the interpretation of the hadith on the splitting of the chest and \u201cSatan\u2019s share\u201d<\/strong><\/p>\n\n\n\n

Regardless of the dispute over the chain of transmission of this narration and its grade, the text of the hadith, in its literal wording, acknowledges, within the Islamic tradition itself, the existence of a \u201cshare\u201d or \u201cportion\u201d for Satan that could have existed in Muhammad\u2019s heart before being surgically removed by the hands of the two angels, whether this is taken literally or symbolically. This is a significant acknowledgment for comparison: while the Gospels describe Jesus as having faced temptation (Matthew 4) without it being presupposed that there was originally an inherent \u201cshare\u201d for Satan within him requiring removal, the Islamic tradition, through this very hadith (and through the early narrations about the incident of “the Satanic Verses” reported by al-Tabari and Ibn Saed before later scholars excluded them), leaves the door open to the possibility of a Satanic influence seeping into the experience of revelation itself, a question that arises from the early sources of the Islamic tradition itself, not from outside it, even though later scholars differed in authenticating or weakening it.<\/p>\n\n\n\n

6. Response to the comparison with biblical prophets (Daniel, Ezekiel, Paul, John)<\/strong><\/p>\n\n\n\n

This is the most important point deserving careful methodological distinction, because the comparison conceals a fundamental difference in nature and frequency: the cases of Daniel, Ezekiel, Paul, and John were a single or few-in-number immediate response to a vision of complete and awesome divine glory (a theophany), manifesting as temporary weakness, or falling on one’s face, or temporary loss of sight, and then this did not recur in the same form with every subsequent message the prophet received. Paul, for instance, lived for decades after the Damascus Road incident without his initial collapse recurring with every subsequent revelation he received. The Muhammadan prophetic case, however, according to the hadith description itself, was a repeated and routine pattern accompanying the process of revelation’s descent throughout approximately 23 years with nearly every Quranic passage, sweating, and a physical heaviness that crushed the thigh, and covering with garments, and a sound in the ear, and sometimes loss of consciousness, meaning it was a periodic physiological phenomenon inherent to the mechanism of reception itself, not an exceptional response to a supreme vision occurring once or twice in a lifetime. The difference, then, is not in \u201cthe existence of physical effect upon receiving revelation,\u201d which is indeed something shared, but in its nature (an immediate emotional response to an awesome manifestation, versus a recurring physical pattern with specific symptoms clinically resembling symptoms of neurological seizures) and in its frequency (once or a few times in a lifetime, versus hundreds of times over decades). This distinction means the argument that \u201cno prophet has been reported to have suffered anything like this\u201d is not entirely refuted by the examples mentioned, even though these examples do correct the exaggeration in saying there is \u201cabsolutely no parallel\u201d for physical effects upon prophets.<\/p>\n\n\n\n

Conclusion<\/strong><\/p>\n\n\n\n

This survey shows that Islamic reports do indeed record acute physical symptoms accompanying Muhammad’s experience of what was held to be revelation, and this is not itself in dispute. The real dispute lies in interpretation: are these symptoms evidence of an encounter with something beyond ordinary human capacity, as traditional Islamic scholars hold, or are they indicative of a particular clinical condition, as some researchers argue by comparison with modern medical definitions? This study has shown that both sides draw on the same Islamic sources to reach opposing conclusions, and that the matter requires the careful reader to examine the reliability of each report individually, distinguishing between what is found in the canonical hadith collections and what is found in later sira literature, before building on either conclusion.<\/p>\n\n\n\n

Reference Sources<\/strong><\/p>\n\n\n\n

    \n
  1. Sahih al-Bukhari, Book of the Beginning of Revelation.<\/li>\n\n\n\n
  2. Sahih Muslim, Book of Faith and Book of Jihad.<\/li>\n\n\n\n
  3. Mishkat al-Masabih, by al-Tabrizi, Book of Virtues and Characteristics.<\/li>\n\n\n\n
  4. The Prophetic Biography (al-Sira al-Nabawiyyah), by Ibn Hisham.<\/li>\n\n\n\n
  5. Insan al-Uyun fi Sirat al-Amin al-Ma’mun (al-Sira al-Halabiyyah), by Ali ibn Burhan al-Din al-Halabi.<\/li>\n<\/ol>\n\n\n\n

    Al-Mawsuah al-Arabiyyah al-Muyassarah, entry \u201cEpilepsy [al-Sara].\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

    Introduction Early Islamic sources\u060c the hadith collections, the biographical (sira) literature, and the works on the Prophet’s physical characteristics (shamail). record a detailed description of Muhammad\u2019s physical and psychological state while receiving what is held to be revelation. These descriptions, found in recognized Islamic sources rather than in outside, adversarial ones, raise serious questions forSeguir leyendo “Did Revelation Descend Upon Muhammad?”<\/span><\/a><\/p>","protected":false},"author":236231845,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_uf_show_specific_survey":0,"_uf_disable_surveys":false,"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_seo_schema_type":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_wpcom_ai_launchpad_first_post":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"{title}\n\n{excerpt}\n\n{url}","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},"_wpas_customize_per_network":false,"jetpack_post_was_ever_published":false},"categories":[1],"tags":[],"class_list":["post-1550","post","type-post","status-publish","format-standard","hentry","category-uncategorized","entry"],"jetpack_publicize_connections":[],"jetpack_likes_enabled":true,"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/peSSf1-p0","jetpack-related-posts":[],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/posts\/1550","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/users\/236231845"}],"replies":[{"embeddable":true,"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/comments?post=1550"}],"version-history":[{"count":2,"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/posts\/1550\/revisions"}],"predecessor-version":[{"id":1566,"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/posts\/1550\/revisions\/1566"}],"wp:attachment":[{"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/media?parent=1550"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/categories?post=1550"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/al-haqiqa.com\/es\/wp-json\/wp\/v2\/tags?post=1550"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}