{"id":8585,"date":"2025-12-01T21:55:27","date_gmt":"2025-12-01T18:55:27","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8585"},"modified":"2025-12-01T21:55:32","modified_gmt":"2025-12-01T18:55:32","slug":"abdurrahim-kozali-es-safii-er-risale-8-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/abdurrahim-kozali-es-safii-er-risale-8-seminer-ozeti\/","title":{"rendered":"ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 8. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 8. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminer, Kur\u2019an\u2013S\u00fcnnet ili\u015fkisini \u015e\u00e2fi\u00ee\u2019nin beyan teorisi \u00e7er\u00e7evesinde ele almak; nesih olgusunun metinlerde nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klamak; \u015e\u00e2fi\u00ee\u2019nin s\u00fcnnetin konumu ve \u00e7apraz nesih (kitab\u0131n s\u00fcnneti, s\u00fcnnetin kitab\u0131 neshetmesi) konusundaki g\u00f6r\u00fc\u015f\u00fcn\u00fc temellendirmek; naslar aras\u0131nda ortaya \u00e7\u0131kan \u00e7eli\u015fki ihtimalini ve bunun giderilme yollar\u0131n\u0131 g\u00f6stermek; ayr\u0131ca miras, zina, i\u00e7ki, k\u0131ble gibi \u00f6rnekler \u00fczerinden naslar\u0131n birincil ve ikincil anlam tabakalar\u0131n\u0131n nas\u0131l i\u015flerlik kazand\u0131\u011f\u0131n\u0131 ortaya koymakt\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Kur\u2019an\u2013S\u00fcnnet \u0130li\u015fkisinin Beyan Teorisi \u00c7er\u00e7evesinde Konumlanmas\u0131<\/strong><\/li>\n<\/ol>\n

    Beyan \u015femas\u0131nda s\u00fcnnetin rol\u00fc yaln\u0131zca a\u00e7\u0131klama de\u011fildir; bazen Kur\u2019an\u2019daki mevcut \u00e7er\u00e7eveyi teyit eder, bazen \u00e7er\u00e7eveyi \u00e7izer, bazen de Kur\u2019an\u2019da bulunmayan h\u00fckm\u00fc vazeder. Bu nedenle \u015e\u00e2fi\u00ee\u2019nin beyan teorisinde s\u00fcnnet vazge\u00e7ilmezdir ve Kur\u2019an\u2019\u0131n anla\u015f\u0131lmas\u0131nda ikinci de\u011fil, kurucu bir kaynakt\u0131r.<\/p>\n

      \n
    1. S\u00fcnnetin Neshe Dair Bilgi Vermesi<\/strong><\/li>\n<\/ol>\n

      Kur\u2019an\u2019da ge\u00e7en bir ayetin ba\u015fka bir ayet taraf\u0131ndan neshedildi\u011fini bize \u00e7o\u011fu zaman s\u00fcnnet haber verir. Ayn\u0131 \u015fekilde Kur\u2019an\u2019daki umum ifadelerinin bazen daralt\u0131ld\u0131\u011f\u0131 yine s\u00fcnnet yoluyla \u00f6\u011frenilir. B\u00f6ylece s\u00fcnnet, nesih bilgisinin tespitinde vazge\u00e7ilmez bir delil h\u00e2line gelir.<\/p>\n

        \n
      1. Nesih Olgusunun Mahiyeti ve Anlam Tabakalar\u0131<\/strong><\/li>\n<\/ol>\n

        Nesih, bir nass\u0131n h\u00fckm\u00fcn\u00fcn ba\u015fka bir nass\u0131n h\u00fckm\u00fcyle kald\u0131r\u0131lmas\u0131d\u0131r; ancak bu her zaman ibarenin ibareyi tamamen ortadan kald\u0131rmas\u0131yla ger\u00e7ekle\u015fmez. Bir metnin birincil anlam\u0131 korunurken ikincil anlam tabakas\u0131 ortadan kalkabilir. Bu, dildeki ibare\u2013i\u015faret delaleti ayr\u0131m\u0131na dayan\u0131r.<\/p>\n

          \n
        1. \u0130\u00e7ki Ayetleri \u00dczerinden Nesih ve Anlam Tabakalar\u0131<\/strong><\/li>\n<\/ol>\n

          Nahl 67\u2019de i\u00e7kinin nimet ba\u011flam\u0131nda ge\u00e7mesi birincil anlamd\u0131r; \u015farab\u0131n m\u00fcbah olu\u015fu ise ikincil anlam tabakas\u0131 olarak yorumlanabilir. Daha sonra gelen yasaklay\u0131c\u0131 ayetler bu ikincil anlam\u0131 ortadan kald\u0131rm\u0131\u015f, fakat birincil anlamda bir de\u011fi\u015fiklik olmam\u0131\u015ft\u0131r. Bu \u00f6rnek, nesih olgusunun \u201ch\u00fck\u00fcm de\u011fi\u015fikli\u011fi\u201d \u00fczerinden nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fini g\u00f6sterir.<\/p>\n

            \n
          1. Nesih Olgusunun Teolojik \u00c7er\u00e7evesi<\/strong><\/li>\n<\/ol>\n

            \u015e\u00e2fi\u00ee, nesih kavram\u0131n\u0131n Allah\u2019\u0131n iradesi ve ilmiyle \u00e7eli\u015fmedi\u011fini a\u00e7\u0131klama ihtiyac\u0131 hisseder. Mensuh ve nasih ayetlerin her ikisi de Allah\u2019\u0131n iradesiyle indirilmi\u015ftir; nesih d\u0131\u015fsal bir zorunlulu\u011fun de\u011fil, ilahi hikmetin sonucudur. Bu a\u00e7\u0131klama, neshe y\u00f6neltilen itikad\u00ee itirazlar\u0131 bertaraf etmeyi ama\u00e7lar.<\/p>\n

              \n
            1. Din\u2013\u015eeriat Ayr\u0131m\u0131 ve Nesih<\/strong><\/li>\n<\/ol>\n

              Din sabittir, \u015feriat ise \u00fcmmetten \u00fcmmete de\u011fi\u015fir. Bu nedenle \u015feriata dair h\u00fck\u00fcmler neshe a\u00e7\u0131kt\u0131r. Ayr\u0131ca mak\u00e2s\u0131d \u00e7er\u00e7evesinde zaruriyat kategorisine giren temel d\u00fczenlemeler neshe kapal\u0131d\u0131r; di\u011fer alanlarda ise nesih m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

                \n
              1. Taarruz (Naslar Aras\u0131 G\u00f6r\u00fcnen \u00c7eli\u015fki) Problemi<\/strong><\/li>\n<\/ol>\n

                Kur\u2019an\u2019\u0131n sistematik bir kitap olmamas\u0131 sebebiyle baz\u0131 ayetler aras\u0131nda zahir\u00ee \u00e7eli\u015fkiler bulunabilir. Bu \u00e7eli\u015fki bizim a\u00e7\u0131m\u0131zdan vard\u0131r; metnin kendisinde de\u011fil. Mezhepler bu \u00e7eli\u015fkileri \u00e7\u00f6zmek i\u00e7in farkl\u0131 y\u00f6ntemler geli\u015ftirir; bunlardan biri de nesih teorisidir.<\/p>\n

                  \n
                1. \u00c7apraz Nesih Problemi ve \u015e\u00e2fi\u00ee\u2019nin Tavr\u0131<\/strong><\/li>\n<\/ol>\n

                  \u015e\u00e2fi\u00ee, \u201cKur\u2019an s\u00fcnneti nesheder, s\u00fcnnet Kur\u2019an\u2019\u0131 neshedemez\u201d g\u00f6r\u00fc\u015f\u00fcndedir. Bu tav\u0131r, s\u00fcnneti Kur\u2019an\u2019a \u201cmisil\u201d g\u00f6rmemesinden kaynaklan\u0131r. Ancak sonraki \u015e\u00e2fi\u00ee gelene\u011fi ve Hanef\u00eeler, vahiy k\u00f6keni sebebiyle kitap ve s\u00fcnnet aras\u0131nda mahiyet birli\u011fi bulundu\u011funu s\u00f6yleyerek \u00e7apraz neshi kabul eder.<\/p>\n

                    \n
                  1. \u015e\u00e2fi\u00ee\u2019nin Kendi Delilleri ve Ele\u015ftiriler<\/strong><\/li>\n<\/ol>\n

                    \u015e\u00e2fi\u00ee, Yunus 15 ve Bakara 106 ayetlerini delil getirerek Kur\u2019an\u2019\u0131n yaln\u0131z Kur\u2019an taraf\u0131ndan neshedilebilece\u011fini savunur. Bununla birlikte ele\u015ftirmenler, \u015e\u00e2fi\u00ee\u2019nin baz\u0131 sorulara cevap veremedi\u011fini; \u00f6zellikle \u201cKur\u2019an s\u00fcnneti nesheder mi?\u201d sorusunu kar\u015f\u0131lamada zorluk ya\u015fad\u0131\u011f\u0131n\u0131 ifade eder.<\/p>\n

                      \n
                    1. \u00dcmmetin Bilgisi ve Mensuh Rivayet Problemi<\/strong><\/li>\n<\/ol>\n

                      \u015e\u00e2fi\u00ee\u2019ye g\u00f6re s\u00fcnnete dair bir h\u00fckm\u00fcn neshedildi\u011fi \u00fcmmet taraf\u0131ndan bilinmiyorsa o h\u00fck\u00fcm ge\u00e7erlidir. \u00c7\u00fcnk\u00fc \u00fcmmetin tamam\u0131 mensuh bilgiyi aktarmadan bir h\u00fckm\u00fcn ortadan kalkmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez. B\u00f6ylece \u201cokudu\u011fumuz bir hadis acaba mensuh olabilir mi?\u201d endi\u015fesinin \u00f6n\u00fcne ge\u00e7ilir.<\/p>\n

                        \n
                      1. K\u0131ble \u00d6rne\u011fi ve Fiil\u00ee Nesih<\/strong><\/li>\n<\/ol>\n

                        K\u0131blenin Mescid-i Aks\u00e2\u2019dan Mescid-i Haram\u2019a \u00e7evrilmesi, s\u00fcnnetle ba\u015flayan bir tatbikat\u0131n ayetle neshedilmesine \u00f6rnek te\u015fkil eder. Bu durum \u015e\u00e2fi\u00ee\u2019nin \u00e7apraz neshi reddetmesine ra\u011fmen fiil\u00ee olarak baz\u0131 \u00f6rneklerin \u00e7apraz neshe benzedi\u011fini g\u00f6stermektedir.<\/p>\n

                          \n
                        1. Zina Cezas\u0131nda Tedric ve Nesih<\/strong><\/li>\n<\/ol>\n

                          Nisa 15\u2019te kad\u0131nlar\u0131n ev hapsiyle cezaland\u0131r\u0131lmas\u0131, Nur 2\u2019de y\u00fcz sopaya d\u00f6n\u00fc\u015fm\u00fc\u015f; daha sonra s\u00fcnnet bekar\u2013evli ayr\u0131m\u0131n\u0131 getirerek cezay\u0131 geni\u015fletmi\u015ftir. Bu \u00f6rneklerde ayet\u2013ayet neshi a\u00e7\u0131kt\u0131r; fakat son a\u015famada s\u00fcnnetin getirdi\u011fi h\u00fckm\u00fcn yeri \u015e\u00e2fi\u00ee a\u00e7\u0131s\u0131ndan problemli h\u00e2le gelir.<\/p>\n

                            \n
                          1. Hanef\u00eelerin \u00c7\u00f6z\u00fcm\u00fc: Me\u015fhur Haber ve E\u015fde\u011ferlik<\/strong><\/li>\n<\/ol>\n

                            Hanef\u00eeler, ayeti s\u00fcnnetle neshetmenin ko\u015fulunu s\u00fcnnetin \u201cm\u00fctevatir veya me\u015fhur\u201d olmas\u0131na ba\u011flar. Recm uygulamas\u0131n\u0131n fiil\u00ee s\u00fcnnetle topluca nakledilmesi bu nedenle me\u015fhur kabul edilir ve b\u00f6ylece Nur 2\u2019deki h\u00fckm\u00fcn evlilere dair k\u0131sm\u0131n\u0131n neshedildi\u011fi ileri s\u00fcr\u00fcl\u00fcr.<\/p>\n

                              \n
                            1. \u201cVarise Vasiyet Yoktur\u201d Hadisi ve Uzla\u015ft\u0131rma<\/strong><\/li>\n<\/ol>\n

                              Bakara 180\u2019deki vasiyet ayeti, miras ayetleriyle birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde kapal\u0131l\u0131k ta\u015f\u0131r; \u201cvarise vasiyet yoktur\u201d hadisi bu kapal\u0131l\u0131\u011f\u0131 giderir. \u015e\u00e2fi\u00ee\u2019ye g\u00f6re nesheden hadis de\u011fil, miras ayetleridir; hadis yaln\u0131zca beyan g\u00f6revi yapm\u0131\u015ft\u0131r.<\/p>\n

                                \n
                              1. Tahsis\u2013Teyit\u2013A\u00e7\u0131klama \u00d6rnekleri<\/strong><\/li>\n<\/ol>\n

                                S\u00fcnnet bazen Kur\u2019an\u2019daki h\u00fckm\u00fc teyit eder (Ramazan orucu), bazen m\u00fccmeli a\u00e7\u0131klar (h\u00fclle meselesi), bazen de tahsis eder (verasette din fark\u0131 ve katilin mirastan mahrum olmas\u0131). Bu \u00f6rnekler, s\u00fcnnetin farkl\u0131 beyan t\u00fcrlerini g\u00f6stermektedir.<\/p>\n

                                Sonu\u00e7<\/strong><\/p>\n

                                Bu seminer, \u015e\u00e2fi\u00ee\u2019nin beyan teorisi \u00fczerinden Kur\u2019an\u2013S\u00fcnnet ili\u015fkisini temellendirerek neshi yaln\u0131z ilah\u00ee iradenin bir sonucu olarak a\u00e7\u0131klad\u0131\u011f\u0131n\u0131; s\u00fcnnetin a\u00e7\u0131klay\u0131c\u0131, teyit edici, s\u0131n\u0131rland\u0131r\u0131c\u0131 ve bilgi verici rollerinin naslar\u0131n uygulanabilirli\u011fini sa\u011flad\u0131\u011f\u0131n\u0131; \u00e7apraz nesih konusunda \u015e\u00e2fi\u00ee\u2019nin \u00e7ekincelerine ra\u011fmen sonraki ekollerin mahiyet birli\u011fi sayesinde bu meseleyi farkl\u0131 \u00e7\u00f6zd\u00fc\u011f\u00fcn\u00fc; ve nihayet anlam tabakalar\u0131, taarruz ve uzla\u015ft\u0131rma y\u00f6ntemlerinin us\u00fbl d\u00fc\u015f\u00fcncesinde zorunlu oldu\u011funu ortaya koyar.<\/p>\n

                                 <\/p>\n

                                Purpose of the Seminar<\/strong><\/p>\n

                                This seminar aims to examine the Qur\u2019an\u2013Sunnah relationship within Sh\u0101fi\u02bf\u012b\u2019s theory of beyan; to explain how the phenomenon of abrogation appears in the texts; to establish Sh\u0101fi\u02bf\u012b\u2019s view on the position of the Sunnah and the issue of cross-abrogation (the Qur\u2019an abrogating the Sunnah or the Sunnah abrogating the Qur\u2019an); to show the possibility of apparent contradiction between the texts and the methods of resolving it; and to demonstrate, through examples such as inheritance, adultery, intoxicants, and the qibla, how the primary and secondary layers of meaning within the texts function.<\/p>\n

                                Main Themes<\/strong><\/p>\n

                                  \n
                                1. Positioning the Qur\u2019an\u2013Sunnah Relationship within the Theory of Beyan<\/strong><\/li>\n<\/ol>\n

                                  In the beyan scheme, the Sunnah does not merely explain; sometimes it confirms the framework already in the Qur\u2019an, sometimes it defines that framework, and sometimes it legislates a ruling not found in the Qur\u2019an. Thus, in Sh\u0101fi\u02bf\u012b\u2019s theory, the Sunnah is indispensable and is not secondary but foundational in understanding the Qur\u2019an.<\/p>\n

                                    \n
                                  1. The Sunnah Providing Information about Abrogation<\/strong><\/li>\n<\/ol>\n

                                    Whether a Qur\u2019anic verse is abrogated by another verse is often known through the Sunnah. Likewise, that general expressions in the Qur\u2019an have been restricted is also known through the Sunnah. Thus the Sunnah becomes an indispensable source for identifying abrogation.<\/p>\n

                                      \n
                                    1. The Nature of Abrogation and Layers of Meaning<\/strong><\/li>\n<\/ol>\n

                                      Abrogation is the removal of the ruling of one text by another, but this does not always mean the complete elimination of its expression. A primary meaning may remain intact while a secondary meaning is removed. This is based on the linguistic distinction between the indication of wording and the indication of implication.<\/p>\n

                                        \n
                                      1. Abrogation and Meaning Layers through the Example of the Intoxicant Verses<\/strong><\/li>\n<\/ol>\n

                                        In Q16:67, the mention of intoxicants as a blessing is the primary meaning; the permissibility of wine is a secondary meaning inferred indirectly. Later prohibitive verses eliminate this secondary meaning while the primary meaning remains. This shows how abrogation should be understood as a change of ruling.<\/p>\n

                                          \n
                                        1. The Theological Framework of Abrogation<\/strong><\/li>\n<\/ol>\n

                                          Sh\u0101fi\u02bf\u012b feels the need to clarify that abrogation does not contradict God\u2019s knowledge and will. Both the abrogating and abrogated verses were revealed by God\u2019s will; abrogation is not the result of an external force but of divine wisdom.<\/p>\n

                                            \n
                                          1. The Religion\u2013Shar\u012b<\/strong>\u02bfa Distinction and Abrogation<\/strong><\/li>\n<\/ol>\n

                                            Religion is fixed, whereas shar\u012b\u02bfa changes from community to community; therefore shar\u012b\u02bfa-related rulings are open to abrogation. In the framework of maq\u0101\u1e63id, foundational necessities are not subject to abrogation, while other areas may be.<\/p>\n

                                              \n
                                            1. The Problem of Apparent Contradiction (Ta<\/strong>\u02bf<\/strong>\u0101ru<\/strong>\u1e0d)<\/strong><\/li>\n<\/ol>\n

                                              Because the Qur\u2019an is not a systematic book, some verses may appear contradictory. This contradiction exists from our perspective, not within the text itself. Different schools propose different methods of resolving this; one of these is the theory of abrogation.<\/p>\n

                                                \n
                                              1. The Problem of Cross-Abrogation and Sh\u0101fi<\/strong>\u02bf<\/strong>\u012b\u2019s Position<\/strong><\/li>\n<\/ol>\n

                                                Sh\u0101fi\u02bf\u012b maintains that the Qur\u2019an abrogates the Sunnah and the Sunnah cannot abrogate the Qur\u2019an. This arises from his view that the Sunnah is not \u201cequal\u201d to the Qur\u2019an. Later Sh\u0101fi\u02bf\u012bs and the Hanaf\u012bs, however, accept cross-abrogation on the grounds of their shared revelatory origin.<\/p>\n

                                                  \n
                                                1. Sh\u0101fi<\/strong>\u02bf<\/strong>\u012b\u2019s Evidence and the Critiques<\/strong><\/li>\n<\/ol>\n

                                                  Sh\u0101fi\u02bf\u012b cites Q10:15 and Q2:106 as evidence that only the Qur\u2019an abrogates the Qur\u2019an. Critics argue that Sh\u0101fi\u02bf\u012b fails to answer certain questions, such as whether the Qur\u2019an can abrogate the Sunnah.<\/p>\n

                                                    \n
                                                  1. The Knowledge of the Community and the Problem of Abrogated Reports<\/strong><\/li>\n<\/ol>\n

                                                    According to Sh\u0101fi\u02bf\u012b, if the abrogation of a Sunnah ruling were real, the community would know it. Therefore, if abrogation has not been transmitted, the ruling remains valid. This removes the fear that \u201cany hadith we read may already be abrogated.\u201d<\/p>\n

                                                      \n
                                                    1. The Qibla Example and Actual Abrogation<\/strong><\/li>\n<\/ol>\n

                                                      The change of qibla from Jerusalem to Mecca is an example in which a practice established through Sunnah was abrogated by a Qur\u2019anic verse. Although Sh\u0101fi\u02bf\u012b denies cross-abrogation, this example resembles it in practice.<\/p>\n

                                                        \n
                                                      1. Gradualism and Abrogation in the Punishment for Adultery<\/strong><\/li>\n<\/ol>\n

                                                        House arrest for adulterous women in Q4:15 was replaced by one hundred lashes in Q24:2, and later the Sunnah introduced the distinction between the unmarried and the married. The first two steps are verse-to-verse abrogation; the third presents a challenge for Sh\u0101fi\u02bf\u012b\u2019s framework.<\/p>\n

                                                          \n
                                                        1. The Hanaf\u012b Solution: Mashh\u016br Reports and Equivalence<\/strong><\/li>\n<\/ol>\n

                                                          The Hanaf\u012bs argue that for abrogation, the Sunnah must be of equal strength to the Qur\u2019an. They consider the stoning penalty to be established by mashh\u016br (widely transmitted) practice, which they deem strong enough to abrogate part of Q24:2.<\/p>\n

                                                            \n
                                                          1. \u201cNo Bequest to an Heir\u201d and Reconciliation<\/strong><\/li>\n<\/ol>\n

                                                            Q2:180 on bequest allows ambiguity when read with the inheritance verses; the hadith \u201cno bequest to an heir\u201d removes this ambiguity. For Sh\u0101fi\u02bf\u012b, the abrogating agent is not the hadith but the inheritance verses; the hadith merely clarifies.<\/p>\n

                                                              \n
                                                            1. Examples of Specification, Confirmation, and Explanation<\/strong><\/li>\n<\/ol>\n

                                                              The Sunnah sometimes confirms Qur\u2019anic rulings (Ramadan fasting), sometimes explains the ambiguous (the requirement of consummation in \u1e25al\u0101la), and sometimes specifies the general (disqualifying a murderer or someone of different religion from inheritance).<\/p>\n

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

                                                              This seminar shows that Sh\u0101fi\u02bf\u012b grounds the Qur\u2019an\u2013Sunnah relationship within the theory of beyan; that the Sunnah possesses explanatory, confirmatory, restrictive, and informative functions; that abrogation is a necessary mechanism for resolving apparent contradictions; that Sh\u0101fi\u02bf\u012b avoids cross-abrogation for methodological reasons though later schools accept it; and that understanding the layered structure of meaning, ta\u02bf\u0101ru\u1e0d, and reconciliation methods is essential in legal theory.<\/p>\n

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

                                                              ABDURRAH\u0130M KOZALI, E\u015e-\u015e\u00c2F\u0130\u00ce, ER-R\u0130S\u00c2LE 8. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8585","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8585","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8585"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8585\/revisions"}],"predecessor-version":[{"id":8586,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8585\/revisions\/8586"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8585"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}