{"id":5007,"date":"2023-12-22T03:43:19","date_gmt":"2023-12-22T03:43:19","guid":{"rendered":"https:\/\/guneydoguasyacalismalari.com\/?p=5007"},"modified":"2023-12-22T03:46:02","modified_gmt":"2023-12-22T03:46:02","slug":"imam-ghazali-islam-dusuncesinde-konsolidasyon-sureci-imam-ghazali-and-the-consolidation-process-in-islamic-thought","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/en\/imam-ghazali-islam-dusuncesinde-konsolidasyon-sureci-imam-ghazali-and-the-consolidation-process-in-islamic-thought\/","title":{"rendered":"\u0130mam Ghazali, \u0130slam d\u00fc\u015f\u00fcncesinde konsolidasyon s\u00fcreci \/ \u0130mam Ghazali and the consolidation process in Islamic thought"},"content":{"rendered":"

Mehmet \u00d6zay 16.07.2025<\/strong><\/p>\n\n\n\n

\u0130\u00e7inde bulundu\u011fumuz Aral\u0131k ay\u0131, Ghazali\u2019nin vefat y\u0131ld\u00f6n\u00fcm\u00fcne (\u00f6. 1111) tekab\u00fcl ediyor. Bu vesileyle, \u0130slam d\u00fcnyas\u0131 i\u00e7in oldu\u011fu kadar, Bat\u0131 d\u00fcnyas\u0131 i\u00e7in de \u00f6nemli bir (b)ilim adam\u0131 kabul edilen Ghazali\u2019ye dair baz\u0131 g\u00f6r\u00fc\u015fleri payla\u015fmakta yarar var.<\/p>\n\n\n\n

\u0130slam toplumlar\u0131nda, di\u011fer unv\u00e2nlar\u0131n\u0131n yan\u0131 s\u0131ra, daha \u00e7ok \u201c\u0130mam\u201d unvan\u0131yla an\u0131lmas\u0131, onun gizli\/a\u00e7\u0131k yeni bir \u2018Mezhep\u2019 (denomination<\/em>) kurucusu olmamakla birlikte, mezhep kurucusu imamlarla birlikte an\u0131labilmesine elveren bir kalibrede alim oldu\u011funa i\u015faret ediyor.<\/p>\n\n\n\n

\u00c7ok y\u00f6nl\u00fcl\u00fck ve konsolide edici g\u00fc\u00e7<\/strong><\/p>\n\n\n\n

Tarihin ak\u0131\u015f\u0131 i\u00e7erisinde kendini kabul ettirmi\u015f veya farkl\u0131 co\u011frafyalardaki M\u00fcsl\u00fcman toplumlar\u0131n kendi -toplumsal, k\u00fclt\u00fcrel, hatta iklim vb.- \u015fartlar\u0131na do\u011frudan tekab\u00fcl edecek \u00e7\u00f6z\u00fcm \u00f6nerileriyle kabul g\u00f6ren d\u00f6rt temel mezhebin ve bu mezhep imamlar\u0131n\u0131n d\u0131\u015f\u0131nda ve \u00f6tesinde, bunlar\u0131 bir anlamda, konsolide eden d\u00fc\u015f\u00fcnce yap\u0131s\u0131yla -hatta d\u00fc\u015f\u00fcnce yap\u0131lar\u0131yla- Ghazali ve Ghazali d\u00fc\u015f\u00fcncesi \u00f6nem ta\u015f\u0131yor.<\/p>\n\n\n\n

Onun, sadece s\u0131n\u0131rl\u0131 bir co\u011frafi b\u00f6lgede de\u011fil, a\u00e7\u0131k\u00e7as\u0131 \u0130slam toplumlar\u0131n\u0131n ya\u015fam buldu\u011fu \u00e7e\u015fitli b\u00f6lgelerde kabul g\u00f6rmesindeki temel amillerden birini, \u0130slam\u2019\u0131n temellerini ve bu temeller \u00fczerinden geli\u015fme kaydetmi\u015f, \u00e7e\u015fitli \u0130slami bilim dallar\u0131 \u00fczerindeki g\u00f6r\u00fc\u015flerinin sa\u011fl\u0131k derecesinin olu\u015fturdu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r.<\/p>\n\n\n\n

Bununla birlikte, \u00f6rne\u011fin, Malay d\u00fcnyas\u0131 gibi \u00f6nemli bir \u0130slam toplumunu i\u00e7inde bar\u0131nd\u0131ran co\u011frafyada Ghazali\u2019ye atf\u0131n \u2018mistisizm\u2019 ekseniyle s\u0131n\u0131rl\u0131 olmas\u0131 dikkat \u00e7ekiyor.<\/p>\n\n\n\n

Bununla dikkat \u00e7ekmek istedi\u011fim husus, Sufizm hakk\u0131nda g\u00f6r\u00fc\u015f beyan eden ve bunu -her ne kadar bir ekol\/okul (echole<\/em>) haline d\u00f6n\u00fc\u015ft\u00fcrmemi\u015fse dahi, prati\u011fe ge\u00e7iren ve \u00e7al\u0131\u015fmalar\u0131nda dikkat \u00e7eken Ghazali\u2019nin, ayn\u0131 zamanda felsefe konusunda da kayda de\u011fer g\u00f6r\u00fc\u015fler sert etti\u011fi ortadad\u0131r.<\/p>\n\n\n\n

Buna ra\u011fmen, bu b\u00f6lgede Ghazali d\u00fc\u015f\u00fcnce sisteminde felsefenin yeri ve \u00f6nemi \u00fczerinden bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n hak etti\u011fi yeri edindi\u011fini s\u00f6ylemek g\u00fc\u00e7.<\/p>\n\n\n\n

Bu durum bize, ilgili toplumlar\u0131n Ghazali\u2019de -belki de, di\u011fer Mezhep imamlar\u0131n\u0131n yay\u0131lma s\u00fcre\u00e7lerinde oldu\u011fu gibi- ihtiya\u00e7 duyup bulmak istedikleri her ne ise, onu al\u0131p ve sadece onunla yetinmek istemelerinden kaynaklan\u0131yor olabilir.<\/p>\n\n\n\n

Ya da, tarihsel ve sosyolojik s\u00fcre\u00e7lerde bu y\u00f6nelimde s\u00f6z sahibi, otorite olan kesimlerin Ghazali\u2019yi geni\u015f toplum kesimlerine ancak, s\u0131n\u0131rl\u0131 bir boyutta tan\u0131tmakla yetinmek istediklerini ortaya koydu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Sosyolojik ger\u00e7eklik ve Dini yeniden yap\u0131lanma<\/strong><\/p>\n\n\n\n

Bir ba\u015fka a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, Ghazali\u2019nin geni\u015f bir co\u011frafyada -takip edilmese bile-, tan\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 sa\u011flayan olgu onun, ya\u015fad\u0131\u011f\u0131 d\u00f6nemde kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 \u00f6nemli d\u00f6n\u00fc\u015f\u00fcmler s\u00fcrecinde ortaya koydu\u011fu d\u00fc\u015f\u00fcnce yap\u0131lar\u0131yla ilintilidir.<\/p>\n\n\n\n

\u00d6yle ki, do\u011fdu\u011fu y\u0131l (1056) \u00f6ncesi ve sonras\u0131nda yani, 11. y\u00fczy\u0131l ortalar\u0131nda, \u0130slam medeniyetinin tan\u0131k oldu\u011fu, maruz kald\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcmlerin \u2018\u00e7\u00f6k\u00fc\u015f\u2019 kavram\u0131yla adland\u0131r\u0131lacak bir d\u00fczeyde seyretmesinin olu\u015fturdu\u011fu, bir d\u00fc\u015f\u00fcnce gerilimi s\u00f6z konusudur.<\/p>\n\n\n\n

Bu \u2018\u00e7\u00f6k\u00fc\u015f\u2019 kavram\u0131n\u0131n,[1]<\/a> a\u011f\u0131r bir ifade oldu\u011funu ileri s\u00fcrecek olanlar\u0131 dikkate alarak bunun yerine \u00f6rne\u011fin, gerilim, daralma ve hatta \u00e7at\u0131\u015fma vb. kavramlar\u0131 g\u00fcndeme ta\u015f\u0131yarak olan biteni anlama noktas\u0131nda, tart\u0131\u015fmaya y\u00f6n vermek m\u00fcmk\u00fcn g\u00f6z\u00fck\u00fcyor.<\/p>\n\n\n\n

Yoksa, kimilerinin iddia etti\u011fi \u00fczere, \u201c\u0130slam d\u00fc\u015f\u00fcncesinde ve toplumlar\u0131nda gerileme olmam\u0131\u015ft\u0131r\u201d s\u00f6yleminin, pek de dikkate ve ciddiye al\u0131n\u0131r yan\u0131 bulunmuyor a\u00e7\u0131k\u00e7as\u0131\u2026<\/p>\n\n\n\n

\u00d6yle ki, alternatif bir d\u00fc\u015f\u00fcnce yap\u0131s\u0131yla ortaya \u00e7\u0131kan \u015eii Fatimilerin M\u0131s\u0131r\u2019daki varl\u0131\u011f\u0131 sadece, Abbasi Halifeli\u011fi\u2019ne y\u00f6nelik -halifelik m\u00fcessesesi \u00fczerinden- bir siyasi rekabet olmakla kalmad\u0131\u011f\u0131 a\u015fik\u00e2rd\u0131r.<\/p>\n\n\n\n

Bu noktada, s\u00f6z konusu bu geli\u015fmenin, bir t\u00fcr siyasal anar\u015fik yap\u0131la\u015fman\u0131n tezah\u00fcr\u00fc \u015feklinde okuman\u0131n m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fabiliriz.<\/p>\n\n\n\n

\u00d6te yandan, yine bu d\u00f6nemi \u2018\u00e7\u00f6k\u00fc\u015f\u2019 m\u00fc yoksa, Sel\u00e7uklular\u0131n, Abbasi Devleti i\u00e7erisindeki varl\u0131\u011f\u0131n\u0131n g\u00fc\u00e7l\u00fc bir \u015fekilde ortaya \u00e7\u0131kmas\u0131n\u0131 dikkate alarak, yeniden y\u00fckseli\u015f olarak da de\u011ferlendirilebilece\u011fini g\u00f6z ard\u0131 etmemek gerekir.<\/p>\n\n\n\n

Ancak, Ghazali\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6neme bizzat ele\u015ftiriler getiren bir alim olmas\u0131, \u00f6te yandan, ele\u015ftirilere hedef olan ayn\u0131 Sel\u00e7uklular\u0131n, Fatimilerin \u0130slam d\u00fc\u015f\u00fcncesi sistemi \u00fczerindeki tesirlerinin, \u2018tehdit\u2019 boyutlar\u0131na varmas\u0131yla kurumsal bilgiye duyulan ihtiya\u00e7 nedeniyle -\u00f6rne\u011fin, Ni\u015fabur\u2019da- medreseleri g\u00fcndeme getirmelerini her hal\u00fck\u00e2rda, ciddi bir \u015fekilde de\u011ferlendirmek gerekiyor.<\/p>\n\n\n\n

Bununla birlikte, Ghazali\u2019nin ya\u015fam ser\u00fcveninde ve \u00f6zellikle de, onun, d\u00f6nemin \u0130slam anlay\u0131\u015f\u0131na, prati\u011fine getirdi\u011fi ele\u015ftiriler ve eserleriyle ortaya koymaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 yeni \u00e7\u00f6z\u00fcm aray\u0131\u015flar\u0131 ve yakla\u015f\u0131mlar\u0131, ortada -hi\u00e7 ku\u015fku yok ki, kayda de\u011fer toplumsal-siyasal ve de dini sorunlar\u0131n oldu\u011funa i\u015faret ediyor.<\/p>\n\n\n\n

Felsefe ve din<\/strong><\/p>\n\n\n\n

Bu noktada, Ghazali\u2019nin kelam\u2019dan (rational metaphysics<\/em>) Sufizme kadar farkl\u0131 alanlarda eserler vermi\u015f olmas\u0131, -\u00f6rne\u011fin, \u0130bn Haldun i\u00e7in kullan\u0131lan \u201centellekt\u00fcel k\u00f6t\u00fcmser\u201d (intellectual pessimist<\/em>) olmad\u0131\u011f\u0131na,[2]<\/a> aksine, gayet dinamik bir d\u00fc\u015f\u00fcnce sistemati\u011fi olu\u015fturma konusunda agresif bir yakla\u015f\u0131m sergiledi\u011fini g\u00f6steriyor.<\/p>\n\n\n\n

Bu s\u00fcre\u00e7, onun ciddi bir e\u011fitimden ge\u00e7ti\u011fi kadar, s\u00f6z konusu konular \u00fczerinde ciddiyetle durdu\u011funa da i\u015faret ediyor.<\/p>\n\n\n\n

Bu \u00e7er\u00e7evede, Ghazali\u2019nin \u00f6rne\u011fin Farabi (\u00f6. 950), \u0130bn Sina (\u00f6. 1037) gibi kendisinden \u00f6nceki (b)ilim adamlar\u0131n\u0131n felsefi yakla\u015f\u0131mlar\u0131na ya da \u0130slam d\u00fc\u015f\u00fcncesine, Yunan Felsefisi\u2019nden dev\u015firdikleri \u00fczerinden felsefeye y\u00f6nelik ele\u015ftirilerini do\u011fru anlamak gerekiyor.<\/p>\n\n\n\n

Kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131na yol a\u00e7an hususun, hi\u00e7 ku\u015fku yok ki, kendi d\u00f6nemi \u00f6ncesindeki \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin \u2018\u00f6teki\u2019yle yani, -buradaki anlam\u0131yla- Yunan d\u00fc\u015f\u00fcnce ve felsefesiyle kar\u015f\u0131la\u015fmalar\u0131yla ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n\n\n\n

Ancak, tam da burada, \u201cGhazali\u2019nin benzer bir s\u00fcre\u00e7 ya\u015famad\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn m\u00fc?\u201d diye sormak gerekiyor.<\/p>\n\n\n\n

Felsefe\u2019nin temel itibar\u0131yla -ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc \u00fczere- \u2018\u015f\u00fcphecili\u011fe\u2019 g\u00f6t\u00fcren\/g\u00f6t\u00fcrebilecek yap\u0131s\u0131ndan hareket etmekle, felsefenin de kulland\u0131\u011f\u0131 ara\u00e7lar\u0131 (tools<\/em>) kullanan \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerini birbirinden ay\u0131rmakta yarar var.<\/p>\n\n\n\n

Bu noktada, Ghazali bir yandan, Farabi ve \u0130bn Sina d\u00fc\u015f\u00fcncesini ele\u015ftirirken, bizzat \u00f6zel zaman ay\u0131r\u0131p \u00f6\u011frendi\u011fini ileri s\u00fcrd\u00fc\u011f\u00fc felsefenin kullan\u0131l\u0131r, i\u015flevsel ara\u00e7lar\u0131n\u0131 kullanmaktan geri kalmad\u0131\u011f\u0131 da ortadad\u0131r.<\/p>\n\n\n\n

\u00d6yle ki, akla (reason<\/em>) verdi\u011fi \u00f6nem ve bunlar\u0131n, \u0130slam inanc\u0131 ve d\u00fc\u015f\u00fcncesindeki yeri g\u00f6z ard\u0131 edilemeyecek bir \u00f6neme ve yere sahiptir.[3]<\/a><\/p>\n\n\n\n

Bu durum, onun yukar\u0131da de\u011finildi\u011fi \u00fczere e\u011fitim s\u00fcrecinde \u00f6rne\u011fin, Hocas\u0131 Juwayni \u00fczerinden \u2018E\u015fari gelene\u011fi\u2019ne ba\u011fl\u0131l\u0131\u011f\u0131 ile ili\u015fkilendirilebilece\u011fi gibi -ve, ayn\u0131 zamanda- onun felsefi d\u00fc\u015f\u00fcnce ile te\u015friki mesaisinin de yol a\u00e7t\u0131\u011f\u0131 do\u011fal ve do\u011frudan bir sonu\u00e7 olarak da g\u00f6rmek m\u00fcmk\u00fcn.<\/p>\n\n\n\n

Bunun yan\u0131 s\u0131ra, Ghazali\u2019nin akla verdi\u011fi \u00f6nemin onu p\u00fcr bir rasyonalist yapmak yerine, Naquib Al-Attas\u2019\u0131n dile getirdi\u011fi \u00fczere \u201ctevhid bilgi metodunu\u201dnun (tawhid method of knowledge<\/em>) parametreleri i\u00e7erisinde ona yer vermi\u015ftir.<\/p>\n\n\n\n

M\u00fc\u00e7tehide ele\u015ftiri!<\/strong><\/p>\n\n\n\n

Farkl\u0131 alanlarda eserler vermesinin, \u0130slam anlay\u0131\u015f\u0131 ve prati\u011fini do\u011fru zemine ta\u015f\u0131ma \u00e7abas\u0131 olarak g\u00f6renlerin, -bu ba\u011flamda, me\u015fhur hadise at\u0131fta bulunarak, Ghazali\u2019yi m\u00fc\u00e7tehid<\/em> olarak kabul etti\u011fini de hat\u0131rlamakta yarar var.<\/p>\n\n\n\n

Ancak bu durum, kendi ya\u015fad\u0131\u011f\u0131 d\u00f6nemde ve de sonras\u0131nda, d\u00fc\u015f\u00fcncelerine ve eserlerine y\u00f6nelik ele\u015ftirilerin varl\u0131\u011f\u0131na bir mani te\u015fkil etmedi\u011fi de, dini-sosyolojik bir ger\u00e7ek olarak kar\u015f\u0131m\u0131zda duruyor.<\/p>\n\n\n\n

\u00d6yle ki, End\u00fcl\u00fcs gibi d\u00f6nemin en geli\u015fmi\u015f \u0130slam d\u00fc\u015f\u00fcnce ve prati\u011fi oldu\u011fu s\u00f6ylenebilecek bir  co\u011frafyada, Ghazali\u2019nin eserlerine y\u00f6nelik yakmaya kadar varan tepkiler de, yabana at\u0131l\u0131r gibi de\u011fildir.<\/p>\n\n\n\n

Ya da 14. y\u00fczy\u0131l\u0131n \u00f6nemli \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinden kabul edilen \u0130bn Teymiyye\u2019nin, \u201corijinal monoteizme d\u00f6nme\u201d \u00e7a\u011fr\u0131s\u0131 \u00e7er\u00e7evesinde, ele\u015ftirilerde bulundu\u011fu alimler aras\u0131nda Ghazali\u2019nin de bulundu\u011fu g\u00f6r\u00fcl\u00fcr.[4]<\/a><\/p>\n\n\n\n

Ghazali\u2019nin, \u0130slam d\u00fcnyas\u0131n\u0131n toplumsal ve siyasal d\u00f6n\u00fc\u015f\u00fcmlerinin yo\u011funla\u015ft\u0131\u011f\u0131 bir d\u00f6nemde ya\u015fad\u0131\u011f\u0131na ku\u015fku yok. Bununla birlikte, hem Ghazali\u2019yi \u00fcreten hem de onun \u0130slam dinini inan\u00e7 ve pratikler noktas\u0131nda yeniden tertipleme\/d\u00fczenleme i\u015flevine sevk eden amillerin iyi tetkik edilmesi gerekiyor.<\/p>\n\n\n\n

11. y\u00fczy\u0131l ikinci yar\u0131s\u0131 ve 12. y\u00fczy\u0131l\u0131n hemen ba\u015flar\u0131nda olan bitenleri g\u00f6z ard\u0131 edip, bu d\u00f6nemi sadece \u2018b\u00fcy\u00fck alim\u2019, \u2018imam\u2019, \u2018m\u00fc\u00e7tehid\u2019 vb. tabirlerle Ghazali \u00f6zelinde de\u011ferlendirmenin \u0130slam toplumlar\u0131n\u0131n nereden nereye s\u00fcr\u00fcklendiklerini anlamay\u0131 zorla\u015ft\u0131raca\u011f\u0131n\u0131n bilincine, varmak gerekiyor.<\/p>\n\n\n\n

Ghazali\u2019nin bir d\u00f6nemin bitip yeni bir d\u00f6nemin kap\u0131s\u0131n\u0131n araland\u0131\u011f\u0131 s\u00fcre\u00e7te ya\u015fad\u0131\u011f\u0131n\u0131 unutmamak ve \u0130slam dininin temellerinden hareketle bu dini yap\u0131la\u015fmay\u0131 konsolide etme \u00e7abas\u0131 sergiledi\u011fi ortada.<\/p>\n\n\n\n

Bununla birlikte, temelde, ad\u0131na \u2018i\u00e7 sorunlar\u2019 denilen ve farkl\u0131 milletlere ve co\u011frafyalara mensup M\u00fcsl\u00fcmanlar\u0131n nas\u0131l bir \u0130slamla\u015fma s\u00fcrecine tabi olduklar\u0131 ve bu s\u00fcre\u00e7te kar\u015f\u0131la\u015f\u0131lan sorunlar\u0131 ne \u015feklide halletme yoluna gittiklerinin hesab\u0131n\u0131n iyi yap\u0131lmas\u0131 gerekiyor.<\/p>\n\n\n\n

Nihayetinde, bug\u00fcn M\u00fcsl\u00fcman toplumlar\u0131n Ghazali\u2019ye verdikleri \u00f6nem ve\/ya Ghazali\u2019ye ve \u00e7al\u0131\u015fmalar\u0131na reddiye koyan kesimlerin ve kitlelerin varl\u0131\u011f\u0131, arada benzer s\u00fcre\u00e7lerin olup olmad\u0131\u011f\u0131n\u0131 sorgulatmaya itiyor. https:\/\/guneydoguasyacalismalari.blogspot.com\/2023\/12\/imam-ghazali-islam-dusuncesinde.html<\/a><\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Bernard Lewis. (1982). The Muslim Discovery of Europe<\/em>, New York: W.W. Norton Company, Inc., s. 22.<\/p>\n\n\n\n

[2]<\/a> Robert Irwin. (2018). Ibn Khaldun: An Intellectual Biography<\/em>, Princeton: Princeton University Press, s. 71.<\/p>\n\n\n\n

[3]<\/a> Richard M. Frank. (1994). Al-Ghazali and the Ash\u2019arite School<\/em>, Durham: Duke University Press, s. 5, 7.  <\/p>\n\n\n\n

[4]<\/a> Masudul Hasan. (1988). History of Islam <\/em>(Classical Period 1206-1900 C.E.), Volume II, Lahore: Islamic Publications, s. 93.<\/p>","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay                                                                                                            22.12.2023 \u0130\u00e7inde bulundu\u011fumuz Aral\u0131k ay\u0131, Ghazali\u2019nin vefat y\u0131ld\u00f6n\u00fcm\u00fcne (\u00f6. 1111) tekab\u00fcl ediyor. Bu vesileyle, \u0130slam d\u00fcnyas\u0131 i\u00e7in oldu\u011fu kadar, Bat\u0131 d\u00fcnyas\u0131 i\u00e7in de \u00f6nemli bir (b)ilim adam\u0131 kabul edilen Ghazali\u2019ye dair baz\u0131 g\u00f6r\u00fc\u015fleri payla\u015fmakta yarar var. \u0130slam toplumlar\u0131nda, di\u011fer unv\u00e2nlar\u0131n\u0131n yan\u0131 s\u0131ra, daha \u00e7ok \u201c\u0130mam\u201d unvan\u0131yla an\u0131lmas\u0131, onun gizli\/a\u00e7\u0131k yeni bir \u2018Mezhep\u2019 […]<\/p>","protected":false},"author":3,"featured_media":5008,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-5007","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/5007","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/comments?post=5007"}],"version-history":[{"count":0,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/posts\/5007\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media\/5008"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/media?parent=5007"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/categories?post=5007"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/en\/wp-json\/wp\/v2\/tags?post=5007"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}