{"id":474,"date":"2023-09-21T13:32:07","date_gmt":"2023-09-21T13:32:07","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=474"},"modified":"2023-09-21T13:32:07","modified_gmt":"2023-09-21T13:32:07","slug":"bati-kaynaklarinda-islamda-dervis-darves-veya-dervis","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=474","title":{"rendered":"BATI KAYNAKLARINDA \u0130SLAM’DA DERV\u0130\u015e, DARVE\u015e VEYA DERV\u0130\u015e"},"content":{"rendered":"

(Fars\u00e7a: \u062f\u0631\u0648\u06cc\u0634, Darv\u012bsh)[1] geni\u015f anlamda bir Sufi karde\u015fli\u011finin (tarikat) \u00fcyelerine,[2][3][4] veya daha dar anlamda dindar bir dilenciye at\u0131fta bulunabilir. maddi yoksullu\u011fu se\u00e7ti veya kabul etti.[2][4][5] \u0130kinci kullan\u0131m, \u00f6zellikle Fars\u00e7a ve T\u00fcrk\u00e7e’de (dervi\u015f) ve Arap\u00e7a faq\u012br terimine kar\u015f\u0131l\u0131k gelen Amazigh’de (Aderwish) bulunur.[2][4] Tanr\u0131’ya ula\u015fmak i\u00e7in egonun (nefs) yan\u0131lsamas\u0131n\u0131 terk ederek, sevgi ve hizmetin evrensel de\u011ferlerine odaklan\u0131rlar. \u00c7o\u011fu Sufi tarikat\u0131nda, bir dervi\u015fin Tanr\u0131’ya ula\u015fmak i\u00e7in kendinden ge\u00e7mi\u015f transa ula\u015fmak i\u00e7in fiziksel \u00e7abalar veya dini uygulamalar yoluyla zikir yapt\u0131\u011f\u0131 bilinmektedir.[3] En pop\u00fcler uygulamalar\u0131, 13. y\u00fczy\u0131l mistik Rumi ile ili\u015fkilendirilen Sama’d\u0131r. Folklorda ve tasavvuf taraftarlar\u0131 aras\u0131nda, dervi\u015fler genellikle mucizeler ger\u00e7ekle\u015ftirme ve do\u011fa\u00fcst\u00fc g\u00fc\u00e7ler atfetme yetenekleriyle an\u0131l\u0131r.[6] Tarihsel olarak, Dervi\u015f terimi, \u00e7e\u015fitli \u0130slami siyasi hareketlerin veya askeri olu\u015fumlar\u0131n tan\u0131m\u0131 olarak daha gev\u015fek bir \u015fekilde kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

\"\"<\/p>\n

Aslanl\u0131 ve kaplanl\u0131 dervi\u015f, Bab\u00fcr tablosu, c. 1650<\/p>\n

etimoloji<\/p>\n

Fars\u00e7a darv\u012bsh (\u062f\u0631\u0648\u06cc\u0634) kelimesi eski bir k\u00f6kene sahiptir ve Avestan’da Orta Fars\u00e7a driyosh arac\u0131l\u0131\u011f\u0131yla drigu-, “muhta\u00e7, dilenci” olarak g\u00f6r\u00fcnen Proto-\u0130ranca bir kelimeden gelir.[5] Arap\u00e7a fak\u00eer[2][4] kelimesiyle ayn\u0131 anlama gelir, yani yapt\u0131klar\u0131 her \u015feyde ve ald\u0131klar\u0131 her nefeste olumsall\u0131klar\u0131 ve mutlak Allah’a ba\u011fl\u0131l\u0131klar\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fclen insanlar.[7]<\/p>\n

 <\/p>\n

 <\/p>\n

\"\"<\/p>\n

Amedeo Preziosi taraf\u0131ndan canland\u0131r\u0131lan Osmanl\u0131 Dervi\u015fi, c. 1860’lar, Muzeul National de Art\u0103 al Rom\u00e2niei<\/p>\n

 <\/p>\n

Dini uygulama<\/p>\n

Dervi\u015fler, Tanr\u0131’ya dini bilgiden ziyade erdemler ve bireysel deneyimlerle yakla\u015fmaya \u00e7al\u0131\u015f\u0131rlar.[8] Pek \u00e7ok dervi\u015f, mollalar\u0131n aksine, yoksulluk yemini etmi\u015f dilenci m\u00fcnzevilerdir. Yalvarmalar\u0131n\u0131n as\u0131l sebebi tevazuyu \u00f6\u011frenmektir ama dervi\u015flerin kendi \u00e7\u0131karlar\u0131 i\u00e7in dilenmeleri yasakt\u0131r. Toplanan paray\u0131 ba\u015fka fakirlere vermek zorundalar. Di\u011ferleri ortak mesleklerde \u00e7al\u0131\u015f\u0131r; \u00d6rne\u011fin T\u00fcrkiye’de Kadiri olarak bilinen M\u0131s\u0131rl\u0131 Kadiriyye bal\u0131k\u00e7\u0131d\u0131r.<\/p>\n

Baz\u0131 klasik yazarlar dervi\u015fin yoksullu\u011funun sadece ekonomik olmad\u0131\u011f\u0131n\u0131 belirtirler. \u00d6rne\u011fin kendisi de bir dervi\u015f olarak \u00e7ok gezen ve onlar hakk\u0131nda \u00e7ok\u00e7a yazan Saadi, G\u00fclistan’\u0131nda \u015f\u00f6yle der:<\/p>\n

Ne i\u015fe yarar ki frak ya da tespih,<\/p>\n

Ya da p\u00fct\u00fcrl\u00fc giysi? Kendini ama \u00f6zg\u00fcr tut
\nK\u00f6t\u00fc amellerden, sana muhta\u00e7 olmaz
\nKe\u00e7e \u015fapka takmak i\u00e7in: bir darwesh be
\nKalbinde ve Tatar \u015fapkas\u0131n\u0131 tak.[9]
\nMevlana, Mesnevi’sinin 1. Kitab\u0131nda \u015f\u00f6yle yazar:[10]<\/p>\n

\u0130\u00e7ine d\u00f6k\u00fclen su tekneyi bat\u0131r\u0131r
\nAlt\u0131ndaki su onu ayakta tutarken.
\nZenginli\u011fi saf tutmak i\u00e7in kalbinden \u00e7\u0131karmak
\nKral S\u00fcleyman ‘Zavall\u0131’ unvan\u0131n\u0131 tercih etti:
\nD\u0131\u015far\u0131daki f\u0131rt\u0131nal\u0131 denizdeki o m\u00fch\u00fcrl\u00fc kavanoz
\nHava dolu oldu\u011fu i\u00e7in dalgalar\u0131n \u00fczerinde y\u00fczer,
\n\u0130\u00e7inde dervi\u015flik havas\u0131 varken
\nD\u00fcnyan\u0131n \u00fczerinde s\u00fcz\u00fcleceksin ve orada kalacaks\u0131n…<\/p>\n

\"\"<\/p>\n

Semazenler, Rumi Fest 2007<\/p>\n

Avanos’taki Dervi\u015fler K\u00fclt\u00fcr Merkezi’nde Sem\u00e2 t\u00f6reni<\/p>\n

Dervi\u015flerle ili\u015fkilendirilen sema veya Sufi sema, Bat\u0131’da en \u00e7ok T\u00fcrkiye’deki Mevlevi tarikat\u0131n\u0131n uygulamalar\u0131 (performanslar\u0131) ile bilinir ve Sama olarak bilinen resmi bir t\u00f6renin par\u00e7as\u0131d\u0131r. Bununla birlikte, di\u011fer emirler taraf\u0131ndan da uygulanmaktad\u0131r. Sema, dini vecde (meczb, fena) ula\u015fmaya \u00e7al\u0131\u015fmak i\u00e7in ger\u00e7ekle\u015ftirilen bir\u00e7ok Sufi t\u00f6reninden yaln\u0131zca biridir. Mevlevi ad\u0131, kendisi de dervi\u015f olan \u0130ranl\u0131 \u015fair Rumi’den gelmektedir. Bu uygulama, e\u011flence ama\u00e7l\u0131 olmasa da T\u00fcrkiye’de turistik bir cazibe merkezi haline geldi.[11][12][13]<\/p>\n

\"\"
\nDervi\u015flerin dans\u0131, Atina, Osmanl\u0131 Yunanistan\u0131, Yazan Dodwell<\/p>\n

Hemen hemen tamam\u0131, ba\u015fta \u0130mam Ali olmak \u00fczere \u00e7e\u015fitli M\u00fcsl\u00fcman azizler ve \u00f6\u011fretmenlerden k\u00f6ken alan \u00e7e\u015fitli dervi\u015f tarikatlar\u0131 vard\u0131r. Y\u00fczy\u0131llar boyunca \u00e7e\u015fitli emirler ve alt tak\u0131mlar ortaya \u00e7\u0131kt\u0131 ve ortadan kayboldu. Dervi\u015fler Kuzey Afrika, Afrika Boynuzu, T\u00fcrkiye, Anadolu, Balkanlar, Kafkasya, Orta Asya, \u0130ran, Pakistan, Hindistan, Afganistan ve Tacikistan’a yay\u0131ld\u0131.<\/p>\n

Di\u011fer dervi\u015f gruplar\u0131, yeni\u00e7erilere ba\u011fl\u0131 Bekta\u015filer ve inan\u00e7lar\u0131nda olduk\u00e7a ortodoks olan Senussi’dir. Di\u011fer karde\u015flikler ve alt gruplar, hepsi kendi \u00f6zel geleneklerine g\u00f6re gruplar halinde Kuran ayetleri s\u00f6yler, davul \u00e7alar veya sema eder. G\u00fcney Asya’daki \u00e7o\u011fu Sufi tarikat\u0131nda oldu\u011fu gibi, bir\u00e7o\u011fu Chishti tarikat\u0131na ba\u011fl\u0131l\u0131k bor\u00e7lu veya ondan etkilenmi\u015f meditasyon yap\u0131yorlar. Her karde\u015flik, baz\u0131lar\u0131 olduk\u00e7a sert olabilen kendi k\u0131yafetlerini ve kabul etme ve kabul etme y\u00f6ntemlerini kullan\u0131r. 17. y\u00fczy\u0131lda uygulanan tasavvuf dervi\u015fli\u011fi bi\u00e7imi ezoterizm, sab\u0131r ve pasifizme odaklanm\u0131\u015ft\u0131.[14]<\/p>\n

Di\u011fer tarihsel kullan\u0131mlar<\/p>\n

 <\/p>\n

\"\"<\/p>\n

Sudanl\u0131 Bir Mehdist Dervi\u015f (1899)<\/p>\n

\u00c7e\u015fitli bat\u0131l\u0131 tarih yazarlar\u0131 bazen dervi\u015f terimini di\u011fer \u015feylerin yan\u0131 s\u0131ra Sudan’daki Mehdist Sava\u015f\u0131 ve \u0130slami askeri liderlerin di\u011fer \u00e7at\u0131\u015fmalar\u0131yla ili\u015fkilendirerek olduk\u00e7a gev\u015fek bir \u015fekilde kullanm\u0131\u015flard\u0131r. Bu gibi durumlarda, “dervi\u015f” terimi, kar\u015f\u0131t \u0130slami olu\u015fum ve onun askeri, siyasi ve dini kurumlar\u0131n\u0131n t\u00fcm \u00fcyeleri i\u00e7in genel (ve genellikle a\u015fa\u011f\u0131lay\u0131c\u0131) bir terim olarak kullan\u0131lm\u0131\u015f olabilir. kesin anlam.[kaynak belirtilmeli]<\/p>\n

Mehdist Sava\u015f\u0131 s\u0131ras\u0131nda, Muhammed Ahmed el-Mehd\u00ee, kendisine kat\u0131lmaya gelen herkese Peygamber’in ilk takip\u00e7ilerinden sonra ensar olarak adland\u0131r\u0131lmas\u0131 gerekti\u011fine karar verdi. M\u00fcritlerini tan\u0131mlamak i\u00e7in ‘dervi\u015f’ teriminin kullan\u0131lmas\u0131n\u0131 yasaklad\u0131. Buna ra\u011fmen \u0130ngiliz askerleri ve s\u00f6m\u00fcrge yetkilileri bu terimi ensar i\u00e7in kullanmaya devam ettiler. Baz\u0131 \u0130ngilizler bu terimi Mehdi taraftarlar\u0131n\u0131 a\u015fa\u011f\u0131lamak i\u00e7in kullan\u0131rken, \u0130ngiliz askerlerinin hafif silahl\u0131 ‘dervi\u015flerin’ korkusuzluklar\u0131n\u0131 ve yi\u011fitliklerini anlatan anlat\u0131mlar\u0131nda da bir hayranl\u0131k duygusuyla kullan\u0131lm\u0131\u015ft\u0131r.[15] B\u00f6ylece kelime, ensar ile yak\u0131ndan ili\u015fkilendirilmi\u015f ve bug\u00fcn bile Mehdi’nin takip\u00e7ileri ile ilgili olarak s\u0131kl\u0131kla yanl\u0131\u015f bir \u015fekilde kullan\u0131lmaktad\u0131r.<\/p>\n

\u00d6rne\u011fin, Sudan’daki \u00e7at\u0131\u015fmay\u0131 anlatan \u00e7a\u011fda\u015f bir \u0130ngiliz resminin ba\u015fl\u0131\u011f\u0131 “Toski’de dervi\u015flerin yenilgisi” idi (bkz. Sudan Tarihi (1884\u20131898)#\u0130ngiliz tepkisi).<\/p>\n

Literat\u00fcrde<\/p>\n

T\u00fcrk edebiyat\u0131nda dervi\u015flerin hayat\u0131n\u0131 anlatan \u00e7e\u015fitli kitaplara rastlamak m\u00fcmk\u00fcnd\u00fcr. Me\u0161a Selimovi\u0107’in yazd\u0131\u011f\u0131 \u00d6l\u00fcm ve Dervi\u015f ve Frances Kazan’\u0131n yazd\u0131\u011f\u0131 Dervish, bir dervi\u015fin hayat\u0131n\u0131 kapsaml\u0131 bir \u015fekilde ele ald\u0131.[16][17] Konuyla ilgili benzer \u00e7al\u0131\u015fmalar, Robert Erwin’in Memoirs of a Dervish: Sufis, Mystics and the Sixties adl\u0131 ba\u015fka kitaplar\u0131nda da bulunmu\u015ftur.[18] Majdeddin Ali Bagher Ne’matollahi, tasavvufun varl\u0131\u011f\u0131n \u00f6z\u00fc ve din ile bilim aras\u0131nda bir k\u00f6pr\u00fc oldu\u011funu s\u00f6ylemi\u015ftir.<\/p>\n

Dervi\u015fler \u00dczerine G\u00f6r\u00fc\u015fler<\/p>\n

Dervi\u015fler ve onlar\u0131n Sufi uygulamalar\u0131, geleneksel S\u00fcnni M\u00fcsl\u00fcmanlar taraf\u0131ndan kabul edilir, ancak Deobandiler, Selefiler gibi farkl\u0131 gruplar, Dervi\u015flerin \u00e7e\u015fitli uygulamalar\u0131n\u0131 \u0130slam d\u0131\u015f\u0131 bularak g\u00f6rmezden gelir.[19]<\/p>\n

A\u015fk ile<\/p>\n

Bat\u0131l\u0131 Kaynaklardan \u00c7eviren ve Ara\u015ft\u0131ran<\/p>\n

Mehmet \u00d6zg\u00fcr Ersan<\/p>\n

Abdal Yesari<\/p>\n

Referanslar
\n^ “Dervi\u015f – FreeMerriam – Webster S\u00f6zl\u00fc\u011f\u00fcnden Tan\u0131m ve Daha Fazlas\u0131” . M-w.com. Eri\u015fim tarihi: 2012-02-19.
\n^ a b c d Ebrahim, Alireza; Hirtenstein, Stephen (2017). “Dervi\u015f (Dervi\u015f)”. Madelung’da Wilferd; Daftary, Farhad (edit\u00f6rler). \u0130slam Ansiklopedisi. Brown, Keven taraf\u0131ndan \u00e7evrildi. Leiden ve Boston: Brill Yay\u0131nc\u0131lar\u0131. doi:10.1163\/1875-9831_isla_COM_035987. ISSN 1875-9823.
\n^ a b Dervish, Encyclopaedia Britannica, Dervish, Arabic dervish, bir s\u00fbf\u00ee (M\u00fcsl\u00fcman mistik) karde\u015fli\u011finin veya tarikat\u0131n\u0131n herhangi bir \u00fcyesi.
\n^ a b c d MacDonald, DB (1965). “Darw\u012bs\u0332h\u0332”. Bosworth, C.E.’de; van Donzel, EJ; Heinrichs, WP; Lewis, B.; Pellat, Ch.; Schacht, J. (edit\u00f6rler). \u0130slam Ansiklopedisi, \u0130kinci Bask\u0131. cilt 2. Leiden: Brill Yay\u0131nc\u0131lar\u0131. doi:10.1163\/1573-3912_islam_SIM_1731. ISBN 978-90-04-16121-4.
\n^ a b Mansour Shaki, Hamid Algar (2011). “DARV\u0160”. Encyclop\u00e6dia Iranica. Iranicaonline.org.
\n^ Frederick William Hasluck Hristiyanl\u0131k ve Sultanlar Alt\u0131nda \u0130slam, Band 1 Clarendon Press 1929 s. 281
\n^ \u0130brahim, Alireza (2018). “Fakir”. Madelung’da Wilferd; Daftary, Farhad (edit\u00f6rler). \u0130slam Ansiklopedisi. \u00c7eviren Gulami, Rahim. Leiden ve Boston: Brill Yay\u0131nc\u0131lar\u0131. doi:10.1163\/1875-9831_isla_COM_036099. ISSN 1875-9823. Faqr (kelimenin tam anlam\u0131yla ‘yoksulluk’), tasavvuf yolundaki bir yolcunun Allah’\u0131n sevgisini ve \u015fefkatini kazanmada ilerlemeye ve safl\u0131\u011f\u0131 ve safl\u0131\u011f\u0131 kazanmaya bir ara\u00e7 olarak benimseyebilece\u011fi maddi, psikolojik ve manevi ihtiya\u00e7 ve muhta\u00e7l\u0131\u011f\u0131n farkl\u0131 \u015fekil ve a\u015famalar\u0131n\u0131 ifade eden bir terimdir. mistik bilgi. Faqr terimi, kelimenin tam anlam\u0131yla ‘i\u00e7ini oymak’, ‘delik a\u00e7mak’, ‘fakir k\u0131lmak\/fakir k\u0131lmak’, ‘muhta\u00e7 olmak’ veya ‘muhta\u00e7 olmak\/muhta\u00e7 olmak’ anlam\u0131na gelen Arap\u00e7a f-q-r k\u00f6k\u00fcnden t\u00fcretilmi\u015ftir. Dolay\u0131s\u0131yla fakr, genel bir yoksulluk veya yoksunluk halinde olma duygusu ta\u015f\u0131r.
\n^ JENS PETER LAUT Vielfalt t\u00fcrkischer Religionen 1996 s. 29 (Almanca)
\n^ b\u00f6l\u00fcm 2 hikaye 16: “\u015eirazl\u0131 Shek\u0332h\u0332 Muslihu’d-d\u012bn S\u0101d\u012b’nin G\u00fclistan veya G\u00fcl bah\u00e7esi, ilk kez nesir ve \u015fiire \u00e7evrilmi\u015f, giri\u015f niteli\u011finde bir \u00f6ns\u00f6z ve yazar\u0131n hayat\u0131 ile birlikte, \u0100tish Kadah”, daha sonra La Fontaine taraf\u0131ndan ‘Le songe d’un habitant du Mogol’ adl\u0131 \u00f6yk\u00fcs\u00fcne uyarlanan bir hikaye.
\n^ The Masnavi: Book One, \u00e7eviren Jawid Mojaddedi, Oxford World’s Classics Series, Oxford University Press, 2004. ISBN 978-0-19-955231-3, s63.
\n^ Koentges, Chris (2012\/06\/29). “Semazenlerin Kusacak Kadar Ba\u015f\u0131n\u0131z D\u00f6nene Kadar D\u00f6nmek Hakk\u0131nda Size \u00d6\u011fretebilece\u011fi 13 \u015eey” . \u00c7ok Etnik Proje.
\n^ B. Ghafurov, “Todjikon”, 2 cilt., Du\u015fanbe 1983-5
\n^ “Mevlana | Biyografi, \u015eiirler ve Ger\u00e7ekler | Britannica” . www.britannica.com. Eri\u015fim tarihi: 2022-07-18.
\n^ Erdo\u011fan, Nezih. “Y\u0131ld\u0131z y\u00f6netmen semptom olarak: T\u00fcrk medyas\u0131nda Fatih Akn’\u0131n kar\u015f\u0131lanmas\u0131 \u00fczerine yans\u0131malar.” Yeni Sinemalar: \u00c7a\u011fda\u015f Film Dergisi 7.1 (2009): 27-38.
\n^ Nusairi, Osman ve Nicoll, Fergus Ensar terimi \u00fczerine bir not. Afrika Ba\u011flant\u0131lar\u0131 Kurmak. Eri\u015fim tarihi: 19 Aral\u0131k 2020.
\n^ Milivojevi\u0107, Dragan; Selimovi\u00e7, Me\u015fa; Raki\u00e7, Bogdan; Dickey, Stephen M. (1997). “\u00d6l\u00fcm ve Dervi\u015f”. Bug\u00fcn D\u00fcnya Edebiyat\u0131. 71 (2): 418. doi:10.2307\/40153187. ISSN 0196-3570. JSTOR 40153187.
\n^ Frances., Kazan (2013). Dervi\u015f: bir roman. Ba\u015fyap\u0131t. ISBN 978-1-62316-005-0. OCLC 946706691.
\n^ ROBERT., IRWIN (2013). B\u0130R DERV\u0130\u015e\u0130N ANILARI: mutasavv\u0131flar, mutasavv\u0131flar ve altm\u0131\u015flar. PROF\u0130L Kitaplar LTD. ISBN 978-1-86197-924-7. OCLC 1015811956.
\n^ Syed, Jawad; Pio, Edwina; Kamran, Tahir; Zaidi, Abbas (2016-11-09). Pakistan’da \u0130nan\u00e7 Temelli \u015eiddet ve Deobandi Militanl\u0131\u011f\u0131. Baharc\u0131. ISBN 978-1-349-94966-3. “Sema, kavvali, sema gibi \u00e7e\u015fitli uygulamalar\u0131 da ele\u015ftirir. Sufiler\/Barelviler ise kendi inan\u00e7 ve uygulamalar\u0131n\u0131 tasavvufi uygulamalar olarak g\u00f6r\u00fcrler.<\/p>\n","protected":false},"excerpt":{"rendered":"

(Fars\u00e7a: \u062f\u0631\u0648\u06cc\u0634, Darv\u012bsh)[1] geni\u015f anlamda bir Sufi karde\u015fli\u011finin (tarikat) \u00fcyelerine,[2][3][4] veya daha dar anlamda dindar bir dilenciye at\u0131fta bulunabilir. maddi yoksullu\u011fu se\u00e7ti veya kabul etti.[2][4][5] \u0130kinci kullan\u0131m, \u00f6zellikle Fars\u00e7a ve…<\/p>\n","protected":false},"author":1,"featured_media":476,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-474","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/474","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=474"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/474\/revisions"}],"predecessor-version":[{"id":480,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/474\/revisions\/480"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/476"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=474"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=474"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=474"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}