{"id":166,"date":"2021-10-21T18:21:22","date_gmt":"2021-10-21T15:21:22","guid":{"rendered":"http:\/\/demo.safirtema.com\/safirblog\/2018\/05\/03\/dunyanin-en-guzel-kadinlari\/"},"modified":"2021-11-18T16:32:03","modified_gmt":"2021-11-18T13:32:03","slug":"isari-tefsir-metodu","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/isari-tefsir-metodu\/","title":{"rendered":"\u0130\u015fari Tefsir Metodu"},"content":{"rendered":"\n<div id=\"toc_container\" class=\"toc_wrap_left no_bullets\"><p class=\"toc_title\">\u0130&ccedil;indekiler<\/p><ul class=\"toc_list\"><li><a href=\"#Isari_Tefsir_Metodu\">\u0130\u015fari Tefsir Metodu<\/a><\/li><li><a href=\"#Isari_Tefsirin_Kisa_Tarihi\">\u0130\u015fari Tefsirin K\u0131sa Tarihi<\/a><\/li><li><a href=\"#Isari_Tefsirin_Genel_Ozellikleri\">\u0130\u015fari Tefsirin Genel \u00d6zellikleri<\/a><\/li><li><a href=\"#Isari_Tefsirin_Onemli_Kaynaklari\">\u0130\u015fari Tefsirin \u00d6nemli Kaynaklar\u0131<\/a><\/li><li><a href=\"#Isari_Tefsirin_Onemli_Simalari_ve_Eserleri\">\u0130\u015fari Tefsirin \u00d6nemli Simalar\u0131 ve Eserleri<\/a><ul><li><a href=\"#Sehl_b_Abdullah_et-Tusteri_o283896\">Sehl b. Abdullah et-T\u00fcsteri (\u00f6.283\/896)<\/a><\/li><li><a href=\"#Huseyin_es-Sulemi_o4121021\">H\u00fcseyin es-S\u00fclemi (\u00f6.412\/1021)<\/a><\/li><li><a href=\"#Alusi_o12701854\">Alusi (\u00f6.1270\/1854)<\/a><\/li><\/ul><\/li><li><a href=\"#Kaynaklar\">Kaynaklar<\/a><\/li><\/ul><\/div>\n<h2><span id=\"Isari_Tefsir_Metodu\"><strong>\u0130\u015fari Tefsir Metodu<\/strong><\/span><\/h2>\n\n\n\n<p><a href=\"https:\/\/islamansiklopedisi.org.tr\/isari-tefsir\" title=\"https:\/\/islamansiklopedisi.org.tr\/isari-tefsir\" target=\"_blank\" rel=\"noreferrer noopener\">\u0130\u015fari Tefsir<\/a> kimi \u00e7evreler taraf\u0131ndan Tasavvufi Tefsir olarak da bilinir. Bunun sebebi bu y\u00f6ntemi kullanan m\u00fcfessirlerin ve kaynak olarak alan ara\u015ft\u0131rmac\u0131lar\u0131n tasavvufi y\u00f6nelimlere sahip olmalar\u0131d\u0131r. \u0130\u015fari Tefsir en genel anlam\u0131yla \u015fu \u015fekilde tarif edilir: \u201c<em>yaln\u0131z tasavvuf erbab\u0131na a\u00e7\u0131lan birtak\u0131m gizli anlamlar ve i\u015faretler yoluyla Kuran\u2019\u0131 a\u00e7\u0131klamak.\u201d<\/em><\/p>\n\n\n\n<p>Tarifteki gizlilik unsuru, bu tefsir metodunun \u00f6z\u00fcn\u00fc olu\u015fturur. \u015e\u00f6yle ki yap\u0131lan tefsir faaliyeti test edilebilir bir bilgi birikiminden \u00e7ok, m\u00fcfessirin <a href=\"https:\/\/islamansiklopedisi.org.tr\/kesf\" title=\"https:\/\/islamansiklopedisi.org.tr\/kesf\" target=\"_blank\" rel=\"noreferrer noopener\">ke\u015ff <\/a>ve <a href=\"https:\/\/islamansiklopedisi.org.tr\/ilham\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/ilham\">ilham <\/a>yetene\u011fine dayan\u0131r. Bu yetene\u011fe dayal\u0131 olarak ortaya \u00e7\u0131kan gizli bilginin ise do\u011frulanabilme ihtimali d\u00fc\u015f\u00fckt\u00fcr. Tarihte en \u00e7ok ele\u015ftiriyi de buradan alm\u0131\u015ft\u0131r. Fakat \u0130\u015fari tefsir savunucular\u0131na g\u00f6re bu tefsirin hem Kuran\u2019da hem de hadislerde \u00e7ok \u00f6nemli delilleri bulunmaktad\u0131r.<\/p>\n\n\n\n<p>\u00d6ncelikle Kuran\u2019\u0131 Kerim\u2019de \u201c<em>Bu kavme ne oluyor ki hemen hi\u00e7bir s\u00f6z\u00fc anlam\u0131yorlar<\/em>.\u201d buyurulmaktad\u0131r. Ayeti kerimede ge\u00e7en anlamamak ya da anla\u015f\u0131lmamak manas\u0131n\u0131 mutasavv\u0131flar farkl\u0131 \u015fekillerde yorumlam\u0131\u015flard\u0131r. Kuran\u2019\u0131n ilk muhataplar\u0131n\u0131n ana dili <a href=\"https:\/\/www.emedrese.com.tr\/blog\/arapcaya-dair-hersey\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Arap\u00e7aya Dair Her \u015eey\">Arap\u00e7a <\/a>olmas\u0131 sebebiyle s\u00f6z\u00fcn manas\u0131n\u0131 anlamamalar\u0131 gibi bir ihtimal s\u00f6z konusu de\u011fildir. As\u0131l anlamad\u0131klar\u0131 s\u00f6z\u00fcn zahiri de\u011fil bat\u0131n\u0131 yani ilk anlam\u0131 de\u011fil, gizli manas\u0131d\u0131r. Dolay\u0131s\u0131yla Kuran\u2019\u0131 Kerim de ayetlerin bir zahiri bir de bat\u0131ni manas\u0131n\u0131n oldu\u011funu i\u015faret etmektedir. \u0130\u015fte bu tefsir metodunun esas gayesi gizli manalar\u0131 ortaya \u00e7\u0131karmak ve muhataplar taraf\u0131ndan anla\u015f\u0131l\u0131r k\u0131lmakt\u0131r.<\/p>\n\n\n\n<p>Di\u011fer taraftan Efendimiz bir g\u00fcn ashab\u0131na \u201cE\u011fer siz benim bildiklerimi bilseydiniz az g\u00fcler, \u00e7ok a\u011flard\u0131n\u0131z.\u201d buyurmu\u015fturlar. Bu hadisin de mutasavv\u0131flara g\u00f6re yorumuna bakacak olursak; onlar Efendimize gelen t\u00fcm bilgilerin ashaba iletildi\u011fini, haliyle ashab\u0131n <a href=\"https:\/\/islamansiklopedisi.org.tr\/teblig\" title=\"https:\/\/islamansiklopedisi.org.tr\/teblig\" target=\"_blank\" rel=\"noreferrer noopener\">tebli\u011f <\/a>edilmesi gereken t\u00fcm bilgileri ald\u0131klar\u0131n\u0131 iddia etmektedirler. Peygamber de t\u00fcm bildiklerini aktarmakla y\u00fck\u00fcml\u00fc oldu\u011fu i\u00e7in hi\u00e7bir \u015feyi saklayamaz. Dolay\u0131s\u0131yla burada Efendimizin bildi\u011fi, ashab\u0131n ise bilemedi\u011fi \u015fey vahyin bat\u0131ni yorumlar\u0131d\u0131r.<\/p>\n\n\n\n<p>G\u00f6r\u00fclece\u011fi \u00fczere mutasavv\u0131flara ve tasavvuf erbab\u0131na g\u00f6re \u0130\u015fari tefsirin naslarda yer bulunmaktad\u0131r. Ve bu tefsir y\u00f6ntemi Kuran ve s\u00fcnnetin \u0131\u015f\u0131\u011f\u0131nda ke\u015ffedilmi\u015f bir metottur.<\/p>\n\n\n\n<h2><span id=\"Isari_Tefsirin_Kisa_Tarihi\"><strong style=\"color: initial;\">\u0130\u015fari Tefsirin K\u0131sa Tarihi<\/strong><\/span><\/h2>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-large is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Isari-Tefsir-1024x682.jpg\" alt=\"\" class=\"wp-image-902\" width=\"316\" height=\"210\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Isari-Tefsir-1024x682.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Isari-Tefsir-300x200.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Isari-Tefsir-768x512.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Isari-Tefsir-1536x1024.jpg 1536w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2018\/05\/Isari-Tefsir-2048x1365.jpg 2048w\" sizes=\"(max-width: 316px) 100vw, 316px\" \/><\/figure><\/div>\n\n\n\n<p>Tasavvufun, \u0130slam toplumu i\u00e7erisinde ne zaman ortaya \u00e7\u0131kt\u0131\u011f\u0131 konusunda farkl\u0131 g\u00f6r\u00fc\u015fler mevcuttur. Kimileri daha Efendimiz d\u00f6neminde ba\u015flad\u0131\u011f\u0131n\u0131 iddia etmektedir. \u015eayet <a href=\"https:\/\/islamansiklopedisi.org.tr\/zuhd\" title=\"https:\/\/islamansiklopedisi.org.tr\/zuhd\" target=\"_blank\" rel=\"noreferrer noopener\">z\u00fchd <\/a>ve takva i\u00e7inde ya\u015famay\u0131 tasavvuf olarak tan\u0131mlayacaksak bu g\u00f6r\u00fc\u015f\u00fcn oldu\u011funu kabul edebiliriz. Genel g\u00f6r\u00fc\u015f de bu y\u00f6ndedir. Tasavvuf z\u00fchd ve takva y\u00f6nelimi olarak Efendimiz d\u00f6neminde ba\u015flam\u0131\u015f ard\u0131ndan geli\u015fmi\u015f ve g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r. Mezhepler tarihi a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda da tasavvuf 3 farkl\u0131 d\u00f6nemde ele al\u0131nmaktad\u0131r: Z\u00fchd, Tasavvuf ve Tarikatlar.<\/p>\n\n\n\n<p>Z\u00fchd d\u00f6neminde \u0130\u015fari Tefsir literat\u00fcr olu\u015fturmaya ba\u015flamam\u0131\u015ft\u0131r. Hasan el-Basri (\u00f6.110\/728), Caferi Sad\u0131k (\u00f6.148\/765) gibi isimler eliyle yeni yeni yap\u0131lmaktad\u0131r. Bu isimler kimi ayetlerde bat\u0131ni manalar ar\u0131yor fakat Kuran\u2019\u0131n tamam\u0131 i\u00e7in bu y\u00f6ntemi uygulam\u0131yorlard\u0131. Sonralar\u0131 tasavvuf d\u00f6neminde Sehl b. Abdillah et-T\u00fcsteri (\u00f6.283\/896), C\u00fcneydi Ba\u011fdadi (\u00f6.298\/910) Muhammed b. Musa el-Vas\u0131ti (\u00f6.283\/942) gibi isimler taraf\u0131ndan \u015f\u00fcmull\u00fc \u015fekilde uygulanmaya ba\u015flam\u0131\u015f ve literat\u00fcr ilk meyvelerini vermi\u015ftir. Tarikatlar d\u00f6neminde gelindi\u011finde ise Kuran\u2019\u0131n tamam\u0131n\u0131 tefsir eden eserler ortaya \u00e7\u0131km\u0131\u015f <a href=\"https:\/\/www.emedrese.com.tr\/blog\/tasavvuf-felsefesinin-oncusu-ibnul-arabi-o-638-1240\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Tasavvuf Felsefesinin \u00d6nc\u00fcs\u00fc: \u0130bn\u00fc\u2019l-Arabi\">\u0130bni Arabi <\/a>(\u00f6.638\/1240) ile zirve noktas\u0131na ula\u015fm\u0131\u015ft\u0131r.<\/p>\n\n\n\n<h2><span id=\"Isari_Tefsirin_Genel_Ozellikleri\"><strong style=\"color: initial;\">\u0130\u015fari Tefsirin Genel \u00d6zellikleri<\/strong><\/span><\/h2>\n\n\n\n<p>1- Bu metodun ay\u0131rt edici taraf\u0131 tasavvufta muteber say\u0131lan ke\u015ff, ilham ve sezgi gibi bilgi kaynaklar\u0131na dayan\u0131larak yap\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n<p>2- Ayetlerin bir zahiri bir de bat\u0131ni manalar\u0131 oldu\u011fu tezi kabul edilir. Ve bu y\u00f6ntem ile bat\u0131ni manalar ke\u015ffedilir.<\/p>\n\n\n\n<p>3- Kuran\u2019\u0131n b\u00fct\u00fcn\u00fc pek dikkate al\u0131nmaz. Nas odakl\u0131 bir yakla\u015f\u0131m sergilenir. Bu da kimi tutars\u0131zl\u0131klara yol a\u00e7ar.<\/p>\n\n\n\n<p>4- Zay\u0131f ve \u0130sraili rivayetler kullan\u0131l\u0131r. Hadislerin s\u0131hhatine rikkatle dikkat edilmez.<\/p>\n\n\n\n<p>5- Ke\u015ffedilen bat\u0131ni mana zahiri mana ile ters d\u00fc\u015fse bile kabul edilir.<\/p>\n\n\n\n<p>6- Bu tefsir metoduna g\u00f6re yap\u0131lan tefsir genellikle tasavvufi \u00e7evreler taraf\u0131ndan kabul g\u00f6r\u00fcl\u00fcr. \u0130lmi camia \u0130\u015fari tefsirlere dikkatle yakla\u015f\u0131r.<\/p>\n\n\n\n<p>7- Arap dilinin kurallar\u0131 bu tefsir y\u00f6nteminde b\u00fcy\u00fck bir ehemmiyet arz etmez.<\/p>\n\n\n\n<p>8- Kuran\u2019\u0131 Kerim\u2019den \u00e7\u0131ksa da \u00e7\u0131kmasa da tasavvuf i\u00e7erisinde ortaya \u00e7\u0131kan fikirler, teoriler bir \u015fekilde bu tefsirin sat\u0131r aralar\u0131nda bulunur.<\/p>\n\n\n\n<p>9- \u0130\u015fari Tefsir sadece i\u015fari yorumlardan olu\u015fmayabilir. Muhtelif rivayetlerin de kullan\u0131lmas\u0131yla yaz\u0131labilir.<\/p>\n\n\n\n<p>10- Kimi \u0130\u015fari tefsirler metot olarak rivayet, dirayet ve ilmi tefsir metotlar\u0131n\u0131 da kullanm\u0131\u015flard\u0131r. Bu anlamda memzuc bir metot izleyenlerin de oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n\n\n\n<h2><span id=\"Isari_Tefsirin_Onemli_Kaynaklari\"><strong style=\"color: initial;\">\u0130\u015fari Tefsirin \u00d6nemli Kaynaklar\u0131<\/strong><\/span><\/h2>\n\n\n\n<p>\u0130\u015fari Tefsir tarih i\u00e7erisinde kendisine ciddi bir literat\u00fcr olu\u015fturmu\u015ftur. Fakat bunlardan kimileri muteber say\u0131l\u0131rken kimileri de a\u015f\u0131r\u0131ya ka\u00e7t\u0131klar\u0131 gerek\u00e7esiyle itibara al\u0131nmam\u0131\u015ft\u0131r. Literat\u00fcr\u00fcn en \u00f6nemli ve en fazla at\u0131f alan kaynaklar\u0131 ise a\u015fa\u011f\u0131daki gibidir:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>1- Haka&#8217;iku&#8217;t-Tefs\u00eer, Eb\u00fb Abdurrahm\u00e2n Muhammed b. H\u00fcseyin es-S\u00fclem\u00ee (\u00f6. 412\/1021)<br>2- Let\u00e2ifu&#8217;l-\u0130\u015f\u00e2r\u00e2t, Abd\u00fclker\u00eem el-Ku\u015feyr\u00ee<br>3- Bahr\u00fc&#8217;l-Hak\u00e2&#8217;ik (et-Tefsiru\u2019n-Necmiyye), Necmedd\u00een-i D\u00e2ye<br>4- Ke\u015ff\u00fc&#8217;l-Esr\u00e2r ve Uddetu\u2019l-Ebrar, Re\u015f\u00eed\u00fcdd\u00een-i Meyb\u00fcd\u00ee<br>5- \u011earaibu\u2019l-Kur\u2019an, Nizameddin en-Ni\u015fabur\u00ee<br>6- Ruhu\u2019l-Beyan, \u0130smail Hakk\u0131 Bursev\u00ee<br>7- Tefsiru\u2019l-Kur\u2019ani\u2019l-Azim, \u0130bnBerrec\u00e2n<br>8- Te\u2019vilatu\u2019l-Kur\u2019an, Abdurrezzak el-Ka\u015fan\u00ee<br>9- \u0130\u2019cazu\u2019l-Beyan f\u00ee Tevili \u00dcmmi\u2019l-Kur\u2019an, Sadreddin Konev\u00ee<br>10- Tefsiru\u2019l-Cami, Abdurrahman-\u0131 Cami<br>11- Aynu\u2019l-A\u2019yan, Molla Fenar\u00ee<br>12- El-Fevatihu\u2019l-\u0130lahiyye, Nimetullah Nahc\u0131van\u00ee<br>13- Nefaisu\u2019l-Mecalis, Aziz Mahmud H\u00fcdayi<\/p><\/blockquote>\n\n\n\n<h2><span id=\"Isari_Tefsirin_Onemli_Simalari_ve_Eserleri\"><strong style=\"color: initial;\">\u0130\u015fari Tefsirin \u00d6nemli Simalar\u0131 ve Eserleri<\/strong><\/span><\/h2>\n\n\n\n<h3><span id=\"Sehl_b_Abdullah_et-Tusteri_o283896\"><strong>Sehl b. Abdullah et-T\u00fcsteri (\u00f6.283\/896)<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Isari-Tefir-1-1.jpg\" alt=\"\" class=\"wp-image-2025\" width=\"245\" height=\"259\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Isari-Tefir-1-1.jpg 743w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/11\/Isari-Tefir-1-1-284x300.jpg 284w\" sizes=\"(max-width: 245px) 100vw, 245px\" \/><\/figure><\/div>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>Tam ad\u0131: Ebu Muhammed Sehl b. Abdillahb. Yunus b. \u0130sa b. Abdillah b. Refi\u2019 et-T\u00fcsteri\u2019dir. \u0130ran\u2019da yer alan Huzistan\u2019\u0131n T\u00fcster k\u00f6y\u00fcnde d\u00fcnyaya gelmi\u015ftir. Hayat\u0131 hakk\u0131nda kaynaklarda elle tutulur bir malumat bulunmaktad\u0131r. Sadece tek bir o\u011flunun oldu\u011fu bilinmektedir. Bir tasavvuf erbab\u0131 olmas\u0131 nedeniyle hakk\u0131ndaki bilgilerin neredeyse tamam\u0131 menk\u0131be niteli\u011fi ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n<p>Ya\u015fad\u0131\u011f\u0131 d\u00f6neme bak\u0131ld\u0131\u011f\u0131nda Abbasiler -Safariler -Zenciler aras\u0131ndaki siyasi \u00e7eki\u015fmelerin ya\u015fand\u0131\u011f\u0131 bir d\u00f6nemde faaliyet g\u00f6stermi\u015ftir. Bu siyasi \u00e7alkant\u0131lar nedeniyle memleketini b\u0131rakarak Basra\u2019ya yerle\u015fmi\u015ftir. Fakat kimi kaynaklar hicretinin nedeninin siyaset de\u011fil, f\u0131k\u0131h ulemas\u0131n\u0131n bask\u0131lar\u0131 oldu\u011fu s\u00f6ylenmektedir. Sadece ulema taraf\u0131ndan de\u011fil cinler ve \u015feytanlarla konu\u015ftu\u011fu iddia sebebiyle halk taraf\u0131ndan da tepki ald\u0131\u011f\u0131 bilinmektedir. 283 y\u0131l\u0131nda gitti\u011fi Basra\u2019da vefat etmi\u015ftir. Kabri de buradad\u0131r.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>Sehl et-T\u00fcsteri\u2019nin mutedil bir mutasavv\u0131f oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Tasavvufun d\u0131\u015f\u0131nda kelam ve tefsirle de u\u011fra\u015fm\u0131\u015f bir <a href=\"https:\/\/www.emedrese.com.tr\/blog\/ehli-sunnet-mezhebi\/\" title=\"Ehli S\u00fcnnet Mezhebi\" target=\"_blank\" rel=\"noreferrer noopener\">Ehli S\u00fcnnet<\/a> alimidir. Ona g\u00f6re; k\u00f6t\u00fc huylar\u0131n iyiye tebdili kerametlerin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr. Bu d\u00fc\u015f\u00fcncesi dahi tasavvufu nas\u0131l anlad\u0131\u011f\u0131n\u0131n bir g\u00f6stergesidir. Di\u011fer taraftan T\u00fcsteri\u2019nin as\u0131l amac\u0131 \u015feriat ve hakikati birle\u015ftirmektir. Hakikat ise tasavvufu simgelemektedir. Genel olarak ise tasavvuf ona g\u00f6re; Kuran\u2019a sar\u0131lmak, s\u00fcnnetlere uymak, helal yemek, eziyet, zul\u00fcm ve g\u00fcnahtan uzak durmak, t\u00f6vbe etmek ve haklar\u0131n\u0131 yerine getirmektir. T\u00fcsteri\u2019ye g\u00f6re tasavvufun bu yedi esas\u0131n\u0131n en \u00f6nemlilerinden biri t\u00f6vbedir ki insan\u0131n ald\u0131\u011f\u0131 her nefeste yarat\u0131c\u0131s\u0131na t\u00f6vbe-i isti\u011ffarda bulunmas\u0131 gerekir.<\/p>\n\n\n\n<p>Kimileri T\u00fcsteri\u2019nin tasavvufi me\u015frebinin Melatimetili\u011fe yak\u0131n oldu\u011fu iddia etmi\u015ftir. Fakat kaynaklarda ona <a href=\"https:\/\/islamansiklopedisi.org.tr\/sehliyye\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/sehliyye\">Sehliyye <\/a>isminde bir tarikat nispet edilmektedir. F\u0131khi ve itikadi mezhebinin ne oldu\u011fu noktas\u0131nda ihtilaf bulunsa da Ehli S\u00fcnnet \u00e7er\u00e7evesi i\u00e7erisinde say\u0131ld\u0131\u011f\u0131 noktas\u0131nda neredeyse icma vard\u0131r. Hayat\u0131 boyunca \u00e7ok fazla talebesi ve m\u00fcridi olan T\u00fcsteri\u2019nin yeti\u015ftirdi\u011fi en me\u015fhur isim ise: <a href=\"https:\/\/islamansiklopedisi.org.tr\/hallac-i-mansur\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"https:\/\/islamansiklopedisi.org.tr\/hallac-i-mansur\">Hallac-\u0131 Mansur\u2019<\/a>dur (\u00f6.309\/922).<\/p>\n\n\n\n<p><strong>Eseri: Tefsiru\u2019l-Kurani\u2019l-Azim<\/strong><\/p>\n\n\n\n<p>Tasavvufi\/\u0130\u015fari Tefsirin ilk \u00f6rne\u011fini \u0130bn Ata (\u00f6.309\/922) vermi\u015ftir. Genel kabul y\u00f6nde olsa da \u0130bn Ata\u2019n\u0131n eseri g\u00fcn\u00fcm\u00fcze ula\u015famam\u0131\u015ft\u0131r. Bu sebeple ilk \u00f6rnek T\u00fcsteri\u2019nin Tefsiru\u2019l-Kurani\u2019l-Azim\u2019i g\u00f6r\u00fclmektedir. Eser her sureden birka\u00e7 ayetin tefsiri ile olu\u015fmaktad\u0131r. Bu bak\u0131mdan eserin belirli bir sistemati\u011fe sahip olmad\u0131\u011f\u0131n\u0131 ve sistematik ilk \u0130\u015fari Tefsir unvan\u0131 da alamayaca\u011f\u0131n\u0131 s\u00f6ylememiz gerek. Di\u011fer taraftan tefsirin tedvini T\u00fcsteri\u2019ye ait de\u011fildir. T\u00fcsteri\u2019nin yorumlar\u0131n\u0131 talebesi Ebu Yusuf es-Siczi (\u00f6.415\/1024) nakletmi\u015f, Ebu Bekir el-Beledi de bunlar\u0131 nakilleri yaz\u0131ya aktarm\u0131\u015ft\u0131r. Tefsiru\u2019l-Kurani\u2019l-Azim\u2019in ortaya \u00e7\u0131k\u0131\u015f\u0131 bu \u015fekilde olmu\u015ftur.<\/p>\n\n\n\n<h3><span id=\"Huseyin_es-Sulemi_o4121021\"><strong>H\u00fcseyin es-S\u00fclemi (\u00f6.412\/1021)<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-large is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-2-1024x932.jpg\" alt=\"\" class=\"wp-image-2027\" width=\"260\" height=\"236\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-2-1024x932.jpg 1024w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-2-300x273.jpg 300w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-2-768x699.jpg 768w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-2.jpg 1186w\" sizes=\"(max-width: 260px) 100vw, 260px\" \/><\/figure><\/div>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>Tam ad\u0131: Ebu Abdirrahman Muhammed b. el-H\u00fcseyn b. Muhammed es-S\u00fclemi\u2019dir. 325 y\u0131l\u0131nda Ni\u015fabur\u2019da d\u00fcnyaya gelmi\u015ftir. Tasavvuf erbab\u0131 bir aileden gelmektedir. Fakat erken ya\u015flarda babas\u0131n\u0131 kaybetmi\u015ftir. Bu sebeple himayesini \u0130bni N\u00fcceyd \u00fcstlenmi\u015ftir. \u00d6nemli bir mutasavv\u0131f olan \u0130bni N\u00fcceyd serveti sahibi bir insand\u0131r. Vefat\u0131n\u0131n ard\u0131ndan servetinin bir k\u0131sm\u0131 H\u00fcseyin es-S\u00fclemi\u2019ye kalm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla maddi anlamda bir s\u0131k\u0131nt\u0131 ya\u015famad\u0131\u011f\u0131 ve d\u00f6neminin en b\u00fcy\u00fck k\u00fct\u00fcphanelerinden birini kurabildi\u011fi rivayet edilmektedir.<\/p>\n\n\n\n<p>Dedesi ba\u015fta olmak \u00fczere zaman\u0131n \u00f6nemli ulemas\u0131ndan ilim tahsil etmi\u015ftir. Irak, Rey, Hemedan, Merv ve Hicaz r\u0131hle yapm\u0131\u015f oldu\u011fu kimi \u015fehirlerdir. Tasavvufta oldu\u011fu kadar hadis ve f\u0131k\u0131hta da derinlik kesbetmi\u015ftir. Bu sebeple onun hem bat\u0131ni hem de zahiri ilimlere vak\u0131f oldu\u011funu s\u00f6yleyebiliriz. Di\u011fer taraftan ilmi faaliyet ve e\u011fitimleri ile ir\u015fat g\u00f6revini bir arada y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. Halkas\u0131na kat\u0131lan \u00f6nemli isimler aras\u0131nda; Abd\u00fclkerim el-Ku\u015feyri (\u00f6.465\/1072), Ebu Nuaym \u0130sfehani (\u00f6.430\/1032), Ahmed b. H\u00fcseyin el-Beyhaki (\u00f6.458\/1062) say\u0131labilir. H\u00fcseyin es-S\u00fclemi 412 y\u0131l\u0131nda do\u011fdu\u011fu \u015fehir olan Ni\u015fabur\u2019da d\u00fcnyaya g\u00f6zlerini yummu\u015ftur.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>S\u00fclemi\u2019yi her ne kadar hayat\u0131nda kimi \u00e7evreler bat\u0131ni olarak tan\u0131mlasalar da o mutedil bir mutasavv\u0131ft\u0131r. Tasavvuf y\u00f6n\u00fc kadar ilim y\u00f6n\u00fc de g\u00fc\u00e7l\u00fcd\u00fcr. Ve pek \u00e7ok eser vermi\u015f, talebe yeti\u015ftirmi\u015ftir. Onu bat\u0131ni olarak tan\u0131mlayanlar\u0131n dayana\u011f\u0131 ise eserlerindeki baz\u0131 nakilleridir. Fakat bu nakiller ona ait de\u011fildir. Tasavvufu Kuran ve s\u00fcnneti derinlikli olarak ya\u015famak \u015feklinde anlam\u0131\u015ft\u0131r. Her ne kadar tefsirinde zay\u0131f ve uydurma hadis bulunsa da bunlar tasavvuf \u00e7evreleri taraf\u0131ndan bilinen ve ameli y\u00f6n\u00fc d\u00fc\u015f\u00fcn\u00fclerek kullan\u0131lan hadislerdir.<\/p>\n\n\n\n<p><strong>Eseri: Hakaiku\u2019t-Tefsir<\/strong><\/p>\n\n\n\n<p>Hayat\u0131 boyunca 100\u2019\u00fc a\u015fk\u0131n eser kaleme alm\u0131\u015f son derece \u00fcretken bir yazard\u0131r. Fakat eserlerinin pek \u00e7o\u011fu ne yaz\u0131k ki g\u00fcn\u00fcm\u00fcze ula\u015famam\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p>Eserin ba\u015fl\u0131\u011f\u0131ndan da anla\u015f\u0131laca\u011f\u0131 \u00fczere S\u00fclemi\u2019ye g\u00f6re tasavvuf, hakikattir. Ve hakikat ile \u015feriat\u0131n bir araya gelmesi gerekir. Bu eserin en \u00f6nemli taraf\u0131 ilk sistematik \u0130\u015fari Tefsir kayna\u011f\u0131 olmas\u0131d\u0131r. \u0130\u00e7erisinde mutasavv\u0131flar\u0131n \u00e7e\u015fitli ayetler i\u00e7in yapm\u0131\u015f olduklar\u0131 yorumlar bulunmaktad\u0131r. Bu a\u00e7\u0131dan muhtevas\u0131nda ciddi ve son derece k\u0131ymetli bir derleme bulundu\u011funu s\u00f6yleyebiliriz. S\u00fclemi eserini olu\u015ftururken alm\u0131\u015f oldu\u011fu tefsirlerin a\u015f\u0131r\u0131 olmamas\u0131n\u0131 dikkat etmi\u015ftir. \u0130tikada ters d\u00fc\u015fen tevilleri, c\u00fcretk\u00e2r tefsirleri ay\u0131klam\u0131\u015f, sapk\u0131n buldu\u011fu g\u00f6r\u00fc\u015fleri eserine dahil etmemi\u015ftir. Ki\u015fisel g\u00f6r\u00fc\u015flerini ise yans\u0131tmam\u0131\u015ft\u0131r. Ayr\u0131ca her ne kadar kapsaml\u0131 bir eser olsa da t\u00fcm ayetlerin tefsiri bulunmamaktad\u0131r. Her surenin ba\u015f\u0131nda \u201csure hakk\u0131nda s\u00f6ylenenler\u201d diyerek rivayetleri nakletmi\u015ftir. Muhtevas\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda Hakaiku\u2019t-Tefsir bir \u0130\u015fari Tefsir kayna\u011f\u0131 olsa da sistematik ve izlenen y\u00f6ntem dikkate al\u0131nd\u0131\u011f\u0131nda bir rivayet tefsiri oldu\u011fu s\u00f6ylenebilir.<\/p>\n\n\n\n<h3><span id=\"Alusi_o12701854\"><strong>Alusi (\u00f6.1270\/1854)<\/strong><\/span><\/h3>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"alignleft size-full is-resized\"><img decoding=\"async\" loading=\"lazy\" src=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-3.jpg\" alt=\"\" class=\"wp-image-2028\" width=\"263\" height=\"225\" srcset=\"https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-3.jpg 349w, https:\/\/www.emedrese.com.tr\/blog\/wp-content\/uploads\/2021\/10\/Isari-Tefsir-3-300x256.jpg 300w\" sizes=\"(max-width: 263px) 100vw, 263px\" \/><\/figure><\/div>\n\n\n\n<p><strong>Hayat\u0131<\/strong><\/p>\n\n\n\n<p>Ba\u011fdat\u2019ta do\u011fmu\u015f olsa da H\u00fclagu\u2019nun (\u00f6.663\/1265) oraya istila etmesi sonucunda Alus adas\u0131na yerle\u015fmi\u015ftir. Bu sebeple oraya nispet edilir. Alusi olarak maruftur. Tam ad\u0131 ise: Ebu Sena \u015eihab\u00fcddin Mahmud b. Abdillah b. Mahmud el-H\u00fcseyni el-Alusi\u2019dir. Alusi nispetiyle pek \u00e7ok alim yeti\u015ftiren bir aileye mensuptur. \u0130lk e\u011fitimini babas\u0131ndan alm\u0131\u015ft\u0131r. Sonralar\u0131 d\u00f6neminin me\u015fhur alimlerinin halkalar\u0131nda ilim tahsil etmi\u015ftir. Ali es-S\u00fcveydi (\u00f6.1237\/1822), Alaeddin Ali el-Mevs\u0131li ve Halid el-Ba\u011fdadi (\u00f6.1242\/1827) gibi \u00f6nemli isimler hocalar\u0131 aras\u0131nda say\u0131l\u0131r.<\/p>\n\n\n\n<p>13 ya\u015f\u0131nda kitap telifine ba\u015flam\u0131\u015ft\u0131r. Pek \u00e7ok medresede dersler vermi\u015f ve Ba\u011fdat\u2019\u0131n en \u00f6nemli alimi olarak nam salm\u0131\u015ft\u0131r. Saltanat-\u0131 Dar-\u0131 Aliye\u2019de m\u00fcderrislik yapm\u0131\u015f ve Ba\u011fdat m\u00fcft\u00fcs\u00fc olmu\u015ftur. 30 y\u0131ll\u0131k m\u00fcft\u00fcl\u00fck g\u00f6revinden bir dedikodu neticesinde al\u0131nm\u0131\u015ft\u0131r. Hayat\u0131n\u0131n sonraki y\u0131llar\u0131nda en \u00f6nemli eserlerinden bir olan Ruhu\u2019l-Meani\u2019yi tamamlayabilmek ad\u0131na uzlete \u00e7ekilmi\u015ftir. Nihayet hedefledi\u011fi \u015fekilde bitirebilmi\u015ftir. Hem tefsirini d\u00f6nemin padi\u015fah\u0131 Abd\u00fclmecid\u2019e ithaf edebilmek hem de kendisine at\u0131lan iftiralar\u0131 temizleyebilmek i\u00e7in \u0130stanbul\u2019a gitmi\u015ftir. Burada pek \u00e7ok \u00f6nemli sima ile g\u00f6r\u00fc\u015fm\u00fc\u015f ve yirmi ay kalm\u0131\u015ft\u0131r. Fakat her ne kadar ulema ve v\u00fczera taraf\u0131ndan tevecc\u00fch g\u00f6rse de istedi\u011fini alamadan geri d\u00f6nm\u00fc\u015ft\u00fcr. Bu geri d\u00f6n\u00fc\u015f onun hayat\u0131n\u0131n son maceras\u0131d\u0131r. \u00c7\u00fcnk\u00fc d\u00f6n\u00fc\u015f yolunda s\u0131tmaya yakalanm\u0131\u015f ve ya\u015fam\u0131n\u0131 bu hastal\u0131kla m\u00fccadele ederek ge\u00e7irmi\u015ftir. 1270 y\u0131l\u0131nda Ba\u011fdat\u2019ta hayata veda etmi\u015ftir.<\/p>\n\n\n\n<p><strong>D\u00fc\u015f\u00fcncesi<\/strong><\/p>\n\n\n\n<p>Alusi\u2019nin en b\u00fcy\u00fck \u00f6zelli\u011fi Ba\u011fdat\u2019ta duraklama devrine giren ilmi faaliyetleri canland\u0131rmas\u0131d\u0131r. Bu sebepledir ki kendisine Ba\u011fdat\u2019\u0131n en b\u00fcy\u00fck alimi unvan\u0131 verilmi\u015ftir. Son derece keskin bir zekaya ve g\u00fc\u00e7l\u00fc bir haf\u0131zaya sahiptir. Bunu bizzat kendisi ifade etmektedir. Yazd\u0131\u011f\u0131 yaz\u0131lar\u0131 s\u00fcratle kaleme al\u0131r ve katipleri taraf\u0131ndan temize \u00e7ekilmesini isterdi. \u0130lmi y\u00f6n\u00fcn\u00fcn yan\u0131 s\u0131ra \u015fairli\u011fi de vard\u0131. Bundand\u0131r ki yaz\u0131lar\u0131 tam bir fesahat \u00f6rne\u011fidir.<\/p>\n\n\n\n<p>Amelde \u015eafii mezhebine m\u00fcntesiptir. Fakat kimi zaman Hanefi mezhebini de taklit etmi\u015ftir. Fetvalar\u0131n\u0131 da daima Hanefi mezhebine g\u00f6re vermi\u015ftir ki zaten Ba\u011fdat\u2019a Hanefi m\u00fcft\u00fcs\u00fc olarak tayin edilmi\u015ftir. Kendisine se\u00e7ti\u011fi yolun selefin tariki oldu\u011funu ifade etmi\u015ftir. Bu sebeple \u00e7ocuklar\u0131na da ayn\u0131 yolu izlemelerini \u00f6\u011f\u00fctlemi\u015ftir. Di\u011fer taraftan uleman\u0131n \u00f6nde gelen isimlerini takdir etti\u011fi gibi objektif \u015fekilde tenkit etmekten de \u00e7ekinmemi\u015ftir. Yo\u011fun ilmi faaliyetlerinin i\u00e7erisinde tasavvufla u\u011fra\u015fm\u0131\u015f ayr\u0131ca bat\u0131ni fikir sahipleriyle m\u00fccadele ederek Ehli S\u00fcnnet itikad\u0131n\u0131 korumay\u0131 vazife bilmi\u015ftir.<\/p>\n\n\n\n<p><strong>Eseri: Ruhu\u2019l-Meani<\/strong><\/p>\n\n\n\n<p>Alusi\u2019nin yirmiyi a\u015fk\u0131n eseri bulunmaktad\u0131r. Bunlar\u0131n bir k\u0131sm\u0131 ilmi oldu\u011fu gibi bir k\u0131sm\u0131 da edebidir. En me\u015fhur ve \u00f6nemli eseri olarak Ruhu\u2019l-Meani say\u0131l\u0131r.<\/p>\n\n\n\n<p>Bu eseri Alusi, 34 ya\u015f\u0131nda kaleme almaya ba\u015flam\u0131\u015f ve 16 y\u0131ll\u0131k bir s\u00fcrede yazm\u0131\u015ft\u0131r. Son iki cildi girdi\u011fi uzlet neticesinde hitama ermi\u015ftir. Ciddi bir ilmi birikime sahip olan Alusi, rivayet ve dirayetin yan\u0131 s\u0131ra tasavvufi bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n da \u00f6nemi \u00fczerinde durmu\u015ftur. Tefsirin genel sistemati\u011fi rivayet ve dirayet tefsirlerinden farkl\u0131 de\u011fildir. <a href=\"https:\/\/www.emedrese.com.tr\/blog\/fikih-nedir\/\" title=\"F\u0131k\u0131h Nedir?\" target=\"_blank\" rel=\"noreferrer noopener\">F\u0131k\u0131h<\/a>, <a href=\"https:\/\/www.emedrese.com.tr\/blog\/kelam-ilmi-nedir\/\" title=\"Kelam \u0130lmi Nedir?\" target=\"_blank\" rel=\"noreferrer noopener\">Kelam <\/a>ve <a href=\"https:\/\/www.emedrese.com.tr\/blog\/hadis-nedir\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"Hadis Nedir?\">Hadis <\/a>ilimlerinden faydalan\u0131lm\u0131\u015ft\u0131r. Arap dil ve edebiyat kurallar\u0131n\u0131n yan\u0131 s\u0131ra \u015fiirden de yararlan\u0131lm\u0131\u015ft\u0131r. Hatta kevni ve kozmolojik ayetlerin tefsirinde d\u00f6nemin objektif ilimleri kullan\u0131lm\u0131\u015ft\u0131r. T\u00fcm bunlarla beraber tefsirin sonunda i\u015fari yorumlara yer verilmi\u015ftir. Bu tefsirler i\u00e7in kaynak belirtilmemi\u015ftir.<\/p>\n\n\n\n<p>Pek \u00e7ok bak\u0131\u015f a\u00e7\u0131s\u0131na sahip olmas\u0131 nedeniyle bu eserin hangi tefsir metodu i\u00e7inde say\u0131lmas\u0131 gerekti\u011fi noktas\u0131nda bir ihtilaf s\u00f6z konusu olmu\u015ftur. Bu g\u00f6r\u00fc\u015fleri toparlayacak olursak b\u00fcy\u00fck bir kesim i\u015fari oldu\u011funu iddia ederken, bir kesim de dirai oldu\u011funu s\u00f6ylemi\u015ftir. Hem toparlay\u0131c\u0131 bir yap\u0131ya hem de ansiklopedik bir muhtevaya sahip olmas\u0131 nedeniyle kendisinden sonraki pek \u00e7ok tefsiri etkilemi\u015ftir.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131lar: <\/strong><br><strong>&#8220;<a href=\"https:\/\/www.emedrese.com.tr\/blog\/ictimai-tefsir-metodu\/\" target=\"_blank\" rel=\"noreferrer noopener\" title=\"\u0130\u00e7timai Tefsir Metodu\">\u0130\u00e7timai Tefsir Metodu<\/a>&#8220;<\/strong><br>&#8220;<a href=\"https:\/\/dergipark.org.tr\/tr\/download\/article-file\/10029\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>\u0130\u015fari Tefsiri Yeniden D\u00fc\u015f\u00fcnmek<\/strong><\/a>&#8220;<\/p><\/blockquote>\n\n\n\n<h2><span id=\"Kaynaklar\"><strong style=\"color: initial;\">Kaynaklar<\/strong><\/span><\/h2>\n\n\n\n<p><em>TDV \u0130slam Ansiklopedisi, Tefsir Maddesi.<br>TDV \u0130slam Ansiklopedisi, \u0130\u015fari Tefsir Maddesi.<br>\u00c7a\u011fda\u015f \u0130slam D\u00fc\u015f\u00fcn\u00fcrleri, ed. Cafer Karada\u015f, Ensar Yay\u0131nlar\u0131, \u0130stanbul, 2017.<br>Ana Hatlar\u0131yla \u0130slam Mezhepleri Tarihi, Mustafa \u00d6z, Ensar Yay\u0131nlar\u0131, \u0130stanbul, 2014.<br>Tefsir Tarihi, Muhsin Demirci, Ensar Yay\u0131nlar\u0131, \u0130stanbul, 2015.<br>\u0130leri Okuma \u00d6nerisi (Akademik Makale): <\/em><a name=\"_ftn1\" href=\"#_ftnref1\"><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u0130\u015fari Tefsir Metodu<\/p>\n","protected":false},"author":3,"featured_media":902,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[9],"tags":[512,513,514],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/166"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=166"}],"version-history":[{"count":5,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/166\/revisions"}],"predecessor-version":[{"id":2029,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/166\/revisions\/2029"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/902"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=166"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=166"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=166"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}