\u0130bn (o\u011ful), ve vakt (vakit) kelimelerinden olu\u015fup, \u201evaktin o\u011flu (evlad\u0131) \u201c manas\u0131n\u0131 i\u00e7eren ibnu\u2019l \u2013 vakt kavram\u0131; \u00f6zlerine \u00fcflenen ilahi nefhay\u0131 bizatihi hisseden b\u00fcy\u00fck ruhlu sufilerin vaktin, daha do\u011frusu \u00e2nin (moment) ehemmiyetini izhar i\u00e7in kulland\u0131klar\u0131 sembold\u00fcr.Hakk\u0131 aramak ad\u0131na yola \u00e7\u0131k\u0131p, yar\u0131 yolda kalmak istemeyen, hakka sevdal\u0131 g\u00f6n\u00fcllerin ta\u015f\u0131d\u0131klar\u0131, daha do\u011frusu ta\u015f\u0131mak zorunda olduklar\u0131 isimdir. Asl\u0131nda bu bir akittir, Yaratan ile yarat\u0131lan aras\u0131nda. Onlar (m\u00fcminler) zaman\u0131, evlad\u0131n babaya duydu\u011fu aidiyet ve sayg\u0131 inceli\u011fi i\u00e7erisinde kavray\u0131p, ilahi ve Muhammedi k\u0131vamda yasayacaklar. Bunun kar\u015f\u0131l\u0131\u011f\u0131nda ise O verecek; cenneti, cemalini ve dahas\u0131 g\u00f6nl\u00fcn\u00fc\u2026<\/p>\n
Mevlana (k.s) \u00f6l\u00fcms\u00fcz eseri Mesnevisinde(1) sufi i\u00e7in \u201eibnu\u2019l \u2013 vakt \u201c kavram\u0131n\u0131 kullanm\u0131\u015f, yokluk makam\u0131n\u0131 elde eden ki\u015fi i\u00e7inde s\u00e2fi tan\u0131mlamas\u0131n\u0131 yaparak, s\u00e2filerin hi\u00e7 bir \u015feyin evlad\u0131 olmad\u0131klar\u0131 gibi, bu y\u00fcksek dereceyi yakalayanlar\u0131n zaman ve mekanla s\u0131n\u0131rland\u0131r\u0131lamayaca\u011f\u0131n\u0131 ifade etmi\u015ftir. Tasavvuf ilmi ac\u0131s\u0131ndan mevzua bakt\u0131\u011f\u0131m\u0131zda her s\u00e2finin \u00f6ncesinin bir sufi oldu\u011funu s\u00f6ylememiz m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Zaman\u0131 \u201eibn\u2019ul \u2013 vakt \u201ekavram\u0131na uygun olarak alg\u0131layan kutlu insanlar, insanl\u0131\u011f\u0131n \u0131zd\u0131rab\u0131n\u0131 g\u00f6n\u00fcllerinde hissedip, insanl\u0131\u011fa faydal\u0131 olabilmeyi yarat\u0131c\u0131 ruh ile b\u00fct\u00fcnle\u015fmek noktas\u0131nda temel prensip olarak kabul ederler. Simalar\u0131nda secde izi bulunan bu g\u00fczeller, insanlarla muamelelerinde m\u00fcmk\u00fcn oldu\u011funca aff\u0131 \u00f6ne al\u0131p, \u015fefkat ve rahmet dolu tav\u0131rlar\u0131yla insanl\u0131\u011f\u0131n kanayan yaralar\u0131na merhem olmaya \u00e7al\u0131\u015fan, bu kutsi u\u011fra\u015flar\u0131n\u0131n sonras\u0131nda zaman, zaman horlan\u0131p, zulme maruz kalan fakat y\u0131lmayan, g\u00fc\u00e7lerini yaln\u0131zca Allah\u2019a, Resul\u00fcne ve insana duyduklar\u0131 sevgiden alan, can gemilerini o sevgi u\u011fruna g\u00f6zlerini hi\u00e7 k\u0131rpmadan ate\u015fe verebilecek derecede g\u00f6z\u00fc kara sevdal\u0131lard\u0131r.\u00c7\u00fcnk\u00fc onlar\u0131n Nebileri kendisine zulmederek ayaklar\u0131n\u0131 ve y\u00fcz\u00fcn\u00fc kanlar i\u00e7erisinde b\u0131rakan taifliler i\u00e7in, kendisine hel\u00e2k edilmeleri teklifi geldi\u011finde; \u201eHay\u0131r! Onlar cahil bir kavim, onlar bilmiyorlar, onlar\u0131 affet Allah\u2019\u0131m \u201ediyen, g\u00f6nl\u00fc insan sevgisiyle dolu rahmet g\u00fcne\u015fi Hazreti Muhammed\u2019dir.(s.a.v.). \u00c7\u00fcnk\u00fc onlar\u0131n mabudu insanl\u0131\u011f\u0131 kendi iyali olarak addedip, insan\u0131 kendisinin halifesi (2) olarak g\u00f6ren, yarg\u0131lay\u0131c\u0131 ve ba\u011f\u0131\u015flay\u0131c\u0131 olup, rahmeti her \u015feyi ku\u015fatan Cenab-i Hakt\u0131r. (3) Kuran\u2019\u0131 Kerim incelendi\u011finde zaman mefhumuna s\u0131k, s\u0131k vurgu yap\u0131ld\u0131\u011f\u0131 kolayca g\u00f6r\u00fcl\u00fcr. Bizatihi kitabi indiren Cenab-i Hak muhtelif surelerde zamana yemin etmektedir.(4)Kur\u00e2n\u2019da zaman manas\u0131 ta\u015f\u0131yan; Asr, dehr (5), ahk\u00e2b (6), karn (kurn) (7), vakt, \u00e2n, lemh\u2019ul \u2013 basar (8), ebed, y\u0131l, ay, g\u00fcn, gece ve g\u00fcnd\u00fcz kelimeleri dinin sahibi taraf\u0131ndan pek \u00e7ok kez kullan\u0131lm\u0131\u015ft\u0131r.(9)Ayr\u0131ca \u0130sl\u00e2m\u2019\u0131n temel dinamikleri olarak ifade edilen namaz, oru\u00e7, hac, ve zek\u00e2t zaman kavram\u0131yla yak\u0131ndan ilintilenmi\u015ftir. Kuran-i Kerim\u2019de m\u00fcminler zaman\u0131 gere\u011fi gibi de\u011ferlendirip \u201elagv\u201cden uzak durmalar\u0131 noktas\u0131nda \u00f6v\u00fclm\u00fc\u015flerdir.(10) \u201eLagv\u201c Elmal\u0131\u2019ya g\u00f6re; \u201c Yalan, k\u00fcf\u00fcr ve hezeyand\u0131r\u201c.(11)Ibn-i Kesir\u2019e g\u00f6re ise,\u201c Bat\u0131l s\u00f6z demektir. Bu , Allah\u2019a ortak ko\u015fma, g\u00fcnah, faydas\u0131z s\u00f6z ve fiilleri kapsar.\u201c(12)M\u00fczminlerin \u201elagv\u201cden uzak durarak zamanlar\u0131n\u0131 d\u00fcnyevi veyahut uhrevi alanlarda faydal\u0131 islere kanalize etmeleri sure-i M\u00fc\u2019minun\u2019da \u00f6v\u00fclerek, onlar\u0131n bu hali Firdevs cennetine varis olanlarda aranan alt\u0131 \u00f6zellikten birisi olarak, \u201eonlar ki, \u201elagv\u201cden y\u00fcz \u00e7evirirler\u201c(13)seklinde zikredilmi\u015ftir.Hz.Peygamber\u2019e g\u00f6re Firdevs; cennetin en ortas\u0131nda ve en y\u00fcksek yerinde, cennet nehirlerinin oradan f\u0131\u015fk\u0131rd\u0131\u011f\u0131, istenilmesi gereken bir yerdir.(14).Her konuda essiz \u00f6rnek olan Hz.Muhammed (s.a.v.) zaman\u0131n gere\u011fi gibi de\u011ferlendirilmesine ili\u015fkin olarak da \u00fcmmetine alt\u0131n mesajlar vermi\u015ftir. Kutsal elciye (s.a.v.) g\u00f6re, iki g\u00fcn\u00fc bir birine e\u015fit olan ziyandad\u0131r. Ve yine ona g\u00f6re, bedenin nerede y\u0131prat\u0131ld\u0131\u011f\u0131,Yaratan\u2019\u0131n emanet olarak verdi\u011fi malin nerelerde harcand\u0131\u011f\u0131, ve dahas\u0131 \u00f6mr\u00fcn yani zaman\u0131n nas\u0131l t\u00fcketildi\u011fi suallerine cevap verilmeden cennetin kap\u0131s\u0131 a\u00e7\u0131lamayacakt\u0131r. Ki\u015finin \u0130slam\u0131n\u0131n g\u00fczelli\u011fi onun \u201em\u00e2l\u00e2y\u00e2ni\u201cyi terk etmesindedir\u201c(15)ifadesinin alt\u0131nda da yine zaman\u0131 \u201eibn\u2019\u00fcl- vakt \u201ekavram\u0131 i\u00e7erisinde gere\u011fi gibi de\u011ferlendirmek anlay\u0131\u015f\u0131 yatmaktad\u0131r. \u0130mam-i Malik Muvatta\u2019s\u0131nda bu hadisin alt\u0131nda yine Malik\u2019e (k.s.) ula\u015ft\u0131\u011f\u0131na g\u00f6re diyerek Lokman\u2019a (16)sorulan su soruyu nakleder;\u201c- Sende g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u015fu faziletin sebebi nedir ya Lokman denildi\u011finde; \u2013 Emaneti eda, do\u011fru s\u00f6z ve m\u00e2l\u00e2y\u00e2ni\u2019yi terk. \u201c diyerek cevap vermi\u015ftir. M\u00e2l\u00e2y\u00e2ni, k\u0131saca \u201ed\u00fcnya ve ahiret i\u00e7in zaruri olmayan \u015fey\u201c diye tarif edilir. Aliyy\u00fc\u2019l- Kari, m\u00e2l\u00e2y\u00e2ni i\u00e7in, \u201eki\u015fiyi, fiil, s\u00f6z, nazar ve fikir olarak ilgilendirmeyen her \u015fey m\u00e2l\u00e2y\u00e2nidir. M\u00e2l\u00e2y\u00e2ni\u2019nin hakikati, din ve d\u00fcnyan\u0131n zaruretinde muhta\u00e7 olmad\u0131\u011f\u0131 \u015feydir. Mevla\u2019s\u0131n\u0131n r\u0131zas\u0131n\u0131 kazanmada ona faydas\u0131 olmayan \u015feydir; bununda \u00f6l\u00e7\u00fcs\u00fc, onsuz hayatin devam etmesidir.\u201c \u0130mam-i Gazali bu tarifi biraz daha a\u00e7arak; \u201c M\u00e2l\u00e2y\u00e2ni, ki\u015fi sukut etti\u011fi takdirde g\u00fcnaha girmedi\u011fi, haline ve mal\u0131na bir zarar vermedi\u011fi her s\u00f6zd\u00fcr; s\u00f6zgelimi bir gurupla oturup seyahatinden bahseden, bu seyahat esnas\u0131nda g\u00f6rd\u00fc\u011f\u00fc da\u011flar ve nehirlerden ve bas\u0131ndan gecen hadiselerden, ho\u015funa giden yiyecek ve i\u00e7eceklerden, k\u0131l\u0131k k\u0131yafetten, kars\u0131la\u015ft\u0131\u011f\u0131 zatlar ve onlar\u0131n hallerinden anlatan kimse, e\u011fer bu hususlar\u0131 anlatmay\u0131p da s\u00fckut etseydi, ne g\u00fcnaha girerdi ne de bir zarara u\u011frard\u0131. O kimse bu i\u015fte ileri gitse, ister istemez anlatt\u0131klar\u0131na baz\u0131 m\u00fcbala\u011falar, ilaveler, \u00e7\u0131karmalar yapar, kendini satmalar, de\u011fi\u015fik \u015feyleri g\u00f6rm\u00fc\u015f olmakla b\u00f6b\u00fcrlenmeler, hava atmalar, \u015funun bunun g\u0131ybetini yapmalar, Allah\u2019\u0131n yarat\u0131klar\u0131ndan baz\u0131 \u015feyleri tahkirler araya girer. Halbuki insan bu esnada pek k\u0131ymetli olan \u00f6mr\u00fcn\u00fc zayi etmi\u015ftir. Zikir, tefekk\u00fcr gibi daha k\u0131ymetli \u015feyler yapmak varken bu faydas\u0131z hatta zararlarla dolu \u015feyleri anlatmakla faydal\u0131y\u0131 zararl\u0131 ile de\u011fi\u015ftirmi\u015ftir. Oysa insano\u011flu, dilinin amelinden hesaba \u00e7ekilecektir.\u201c(17)<\/p>\n
\u0130slam co\u011frafyas\u0131na bu kavram \u0131\u015f\u0131\u011f\u0131nda bakt\u0131\u011f\u0131m\u0131zda, ka\u015faneler g\u00f6rd\u00fc\u011f\u00fcm\u00fcz\u00fc iddia etmemiz m\u00fcmk\u00fcn de\u011fildir. Zaman\u0131n de\u011feri, gere\u011fi gibi kavran\u0131lmamakta, bos vakitler ilim \u2013 irfan \u00f6\u011frenmek, insana ve insanl\u0131\u011fa faydal\u0131 olmak noktas\u0131nda faydal\u0131 i\u015flerde de\u011ferlendirilmeyerek heba edilmektedir. Almanya\u2019da insanlar\u0131n bo\u015f vakitlerini en iyi \u015fekilde de\u011ferlendirme hususunda enstit\u00fcler, ara\u015ft\u0131rma merkezleri vard\u0131r. Elemanlar\u0131n\u0131n bos vakitlerini doldurma, onlar\u0131 mesleklerinde daha verimli k\u0131lmaya ili\u015fkin olarak Alman \u015firketlerinin y\u0131ll\u0131k harcamalar\u0131 Alman ekonomisi ara\u015ft\u0131rma merkezinin verilerine g\u00f6re 26.5 milyar markt\u0131r.(18) H\u00fck\u00fcmetin, kiliselerin, \u00f6zel vak\u0131flar\u0131n birbirleriyle yar\u0131\u015f\u0131rcas\u0131na bu alanda yapt\u0131klar\u0131 \u00e7al\u0131\u015fmalar bu mebla\u011f\u0131n d\u0131\u015f\u0131ndad\u0131r. Almanya\u2019n\u0131n y\u0131ll\u0131k \u00fcretiminin tek bas\u0131na, 1.5 milyarl\u0131k \u0130slam aleminden daha fazla olmas\u0131n\u0131n alt\u0131nda yatan temel etkenlerden birisi, bizce en \u00f6nemlisi; zaman\u0131n usul\u00fcne g\u00f6re de\u011ferlendirilip, \u00e7ar\u00e7ur edilmemesidir. \u0130slam toplumu i\u00e7erisinde bulundu\u011fu makus talihini \u201eibn\u2019ul \u2013 vakt\u201c kavram\u0131n\u0131 anlamak ve ya\u015famakla de\u011fi\u015ftirebilir. Siyaseti kavas, ilmi k\u00f6le olarak g\u00f6ren ucuz y\u00f6neticilerin ve zihniyetin bu makus talihin de\u011fi\u015ftirilmesinde rol almalar\u0131 beklenilemez. Onlar\u0131n yapacaklar\u0131 en b\u00fcy\u00fck l\u00fctuf g\u00f6lge etmemeleridir.<\/p>\n
Asrin me\u015fhur tasavvuf bilimcilerinden birisi olarak kabul g\u00f6ren, Schimmel\u2019de tad ilim olmas\u0131 hasebiyle \u0130slam tasavvufu hakk\u0131nda bir \u015feyler yazman\u0131n olduk\u00e7a zor oldu\u011funu \u00f6d\u00fcll\u00fc eserinin \u00f6ns\u00f6z\u00fcnde a\u00e7\u0131k y\u00fcreklilikle ifade ederek, do\u011fu-bat\u0131 dillerine olan hakimiyeti ile mezkur olan eserinde \u201eibn\u2019ul \u2013 vakt \u201ekavram\u0131na e\u011filmi\u015ftir. Ona g\u00f6re; \u201c Zaman; \u00f6n\u00fcnde ve arkas\u0131nda bulunan herseli do\u011frayan keskin bir k\u0131l\u0131\u00e7t\u0131r. Bu m\u00fcnasebetle insan Allah (c.c) kars\u0131s\u0131nda aczini idrak edip , her \u00e2n\u0131n\u0131 Cenab-i Hakka teslim olma \u015fuuru i\u00e7erisinde ge\u00e7irmelidir. Bundan dolay\u0131d\u0131r ki, kendisine \u201eibn\u2019ul- vakt\u201c( Sohn des Nu ) denilmektedir. Zira sufi ge\u00e7mi\u015fin, gelece\u011fin, halin derinliklerine dalmadan, Allah\u2019\u0131n kendisine hediye etmi\u015f oldu\u011fu \u00e2n\u0131 (moment) ya\u015far.\u201c(19 )<\/p>\n
Bu keskin k\u0131l\u0131c\u0131 gere\u011fi gibi kullananlar, \u201esiz nerede olursan\u0131z olun, Allah sizinledir\u201c(20) hitab\u0131n\u0131 g\u00f6n\u00fcllerinde s\u0131cac\u0131k hissedenlerdir. Bu k\u0131l\u0131c\u0131n hakk\u0131n\u0131 verenler, ticareti infakta \u00f6ne ge\u00e7mek ad\u0131na adaletten sapmadan yapan, is\u00e7isini parya g\u00f6rmeyip h\u00e2l ve tav\u0131rlar\u0131yla ona muas\u0131r k\u00f6le rol\u00fcn\u00fc oynatmayan, hi\u00e7bir kazanc\u0131n kendilerini namazdan, zikirden al\u0131koyamayaca\u011f\u0131 (21) dava tutkunun ticaret ehilleridir. Bu sahan\u0131n bile\u011fi b\u00fck\u00fclmez erleri, sanat\u0131 Hak ad\u0131na, Hakk\u2019\u0131 tan\u0131mak ve tan\u0131tmak i\u00e7in yapan, ilmi insana ve insanl\u0131\u011fa faydal\u0131 olmak i\u00e7in tahsil eden, sava\u015f\u0131 arzu etmeyen, sava\u015fmak zorunda oldu\u011funda topuklar\u0131 \u00fczere gerisin geriye d\u00f6n\u00fcp ka\u00e7may\u0131p sebat ederek, vurulmas\u0131 gerekiyorsa aln\u0131ndan vurulan, kime kim taraf\u0131ndan yap\u0131l\u0131rsa yap\u0131ls\u0131n zulm\u00fc asla alk\u0131\u015flamayan saadet elcilerdir. Onlar seher vaktinin emzirdi\u011fi, g\u00f6n\u00fclleri hicran ate\u015fiyle dolu sevgililerdir\u2026Ne mutlu o sevgililere ve onlara dost olanlara\u2026 Hayatin her an\u0131n\u0131 ilahi anlay\u0131\u015f i\u00e7erisinde, \u201eibn\u2019ul vakt\u201c kavram\u0131na uygun olarak ya\u015famak arzusu ve duas\u0131yla\u2026<\/p>\n
\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014-
\nDipnotlar:
\n1 \u2013 Jalaluddin Rumi, Mathnagi \u2013 i Manavi, e.d. R.A.Nicholsun, 6.bde. ( London 1925 -1940 )
\n2 \u2013 K., Bakara, 30.
\n3 \u2013 K., A\u2019raf, 102; Gafir, 70.
\n4- Bk. Mu\u2019cem\u2019ul \u2013 M\u00fcfehres li elfaz\u2019il \u2013 Kur\u2019\u00e2n \u2013 il Kerim, Ist. 1987.
\n5 \u2013 Dehr; ba\u015flang\u0131c\u0131ndan nihayetine alemi ku\u015fatan zaman.
\n6 \u2013 Ahk\u00e2b; uzun m\u00fcddet.
\n7 \u2013 Karn, kurn; insanlar\u0131n ya\u015fad\u0131\u011f\u0131 devir.
\n8 \u2013 Lemh\u2019ul \u2013 basar; g\u00f6z a\u00e7\u0131p, kapama.
\n9 \u2013 Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bk. Isfehani, M\u00fcfredat\u2019\u00fcl \u2013 Kur\u00e2n.
\n10 \u2013 K., M\u00fc\u2019minun, 3; Furkan, 72; Kasas, 55.
\n11 \u2013 Elmal\u0131, M. Hamdi Yaz\u0131r, Hak Dini Kuran Dili, c.5 \/ s.323, \u0130st. 1993.
\n12 \u2013 \u0130bn\u2019i Kesir, Muhtasar- i \u0130bn- i Kesir, c.2\/ s.559.
\n13 \u2013 K., M\u00fc\u2019minun, 3.
\n14 \u2013 Buhari, cihad, 4.
\n15 \u2013 Muvatta, H\u00fcsn\u00fc\u2019l \u2013 Hulk, 3 ( 2, 903 ); Tirmizi, Z\u00fchd, 11 ( 2318, 19 ); \u0130bn-u Mace, Fiten 12 (2976).
\n16 \u2013 Malik, Muvatta, 17 ( 2, 990 ). Lokman; Kuran\u2019\u0131 \u2013 Kerim\u2019de ismi gecen bu zatin \u015fahsiyeti, milliyeti, peygamber midir, de\u011fil midir, hangi devirde yasam\u0131\u015ft\u0131r gibi pek \u00e7ok y\u00f6n\u00fc ihtilafl\u0131d\u0131r.
\n17 \u2013 Canan, \u0130brahim, K\u00fct\u00fcb\u00fc Sitte Muhtasari, c.16 \/ s.378, Ankara 1995.
\n18 \u2013 Technologie Entwicklung und Weiterbildung, Arno Bamme und Hans Joachim Schnellenberg \/ Rolf Frisch, Weiterbildung als Produktivit\u00e4tsfaktor, s.29, M\u00fcnchen, 1991.
\n19 \u2013 Schimmel, Annemarie, Mystische Dimensionen des Islams, s. 190, Frankfurt \u2013 Leipzig, 1995.
\n20 \u2013 K., Hadid, 4.
\n21 \u2013 K., Nur, 37.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130bn (o\u011ful), ve vakt (vakit) kelimelerinden olu\u015fup, \u201evaktin o\u011flu (evlad\u0131) \u201c manas\u0131n\u0131 i\u00e7eren ibnu\u2019l \u2013 vakt kavram\u0131; \u00f6zlerine \u00fcflenen ilahi nefhay\u0131 bizatihi hisseden b\u00fcy\u00fck ruhlu sufilerin vaktin, daha do\u011frusu \u00e2nin (moment) ehemmiyetini izhar i\u00e7in kulland\u0131klar\u0131 sembold\u00fcr.Hakk\u0131 aramak ad\u0131na yola \u00e7\u0131k\u0131p, yar\u0131 yolda kalmak istemeyen, hakka sevdal\u0131 g\u00f6n\u00fcllerin ta\u015f\u0131d\u0131klar\u0131, daha do\u011frusu ta\u015f\u0131mak zorunda olduklar\u0131 isimdir. Asl\u0131nda […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-1018","post","type-post","status-publish","format-standard","hentry","category-turkish-essays"],"_links":{"self":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/posts\/1018","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/comments?post=1018"}],"version-history":[{"count":0,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/posts\/1018\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/media?parent=1018"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/categories?post=1018"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dr-cinar.com\/en\/wp-json\/wp\/v2\/tags?post=1018"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}