Birinci B\u00f6l\u00fcm<\/strong><\/p>\n Neden Bedi\u00fczzaman Said Nursi<\/strong><\/p>\n Bedi\u00fczzaman modelini iyi anlayabilmek, onu yeteri kadar tan\u0131mam\u0131za ba\u011fl\u0131d\u0131r. Altm\u0131\u015f, Yetmi\u015f y\u0131ld\u0131r yaz\u0131l\u0131 olarak, menfi bir tarzda kamuoyuna tan\u0131t\u0131lan Bedi\u00fczzaman\u2019a resmi ideoloji de kap\u0131lar\u0131n\u0131 a\u00e7maya ba\u015flad\u0131. Vatan\u0131m\u0131z\u0131n zor g\u00fcnler ge\u00e7irdi\u011fi \u015fu zamanda, onun fikir ve g\u00f6r\u00fc\u015fleri o kadar alaka uyand\u0131rd\u0131 ki, \u2018Her kitap\u00e7\u0131 onun eserlerini bulundurmay\u0131, her medya programc\u0131s\u0131 da onun fikirlerini ele almay\u0131, yeni \u00e7areler olarak g\u00f6rd\u00fcler. Okudu\u011fu bir gazete haberi, onun ruhunda f\u0131rt\u0131nalar kopar\u0131r. \u0130ngiliz S\u00f6m\u00fcrgeler Bakan\u0131 Gladistan:<\/p>\n \u2018Bu Kur\u2019an m\u00fcsl\u00fcmanlar\u0131n elinde bulunduk\u00e7a biz onlara hakim olmay\u0131z. Ne yap\u0131p yapmal\u0131, Kur\u2019an\u2019\u0131 ortadan kald\u0131rmal\u0131y\u0131z veyahut m\u00fcsl\u00fcmanlar\u0131 ondan so\u011futmal\u0131y\u0131z\u2019 demi\u015fti.<\/p>\n Bedi\u00fczzaman\u2019da buna kar\u015f\u0131 \u015fu s\u00f6z\u00fc vermi\u015fti: Ben de Kur\u2019an\u0131n s\u00f6nmez ve s\u00f6nd\u00fcr\u00fclmez bir manevi g\u00fcne\u015f oldu\u011funu t\u00fcm d\u00fcnyaya ispat edece\u011fim. \u0130\u015fte Bedi\u00fczzaman\u2019\u0131n yayg\u0131n ifadesiyle Nurculuk hadisesinin b\u00fct\u00fcn gayesi bu cihete ma\u2019tuf olmu\u015ftur.<\/p>\n Do\u011fu\u2019nun e\u011fitim problemini \u00e7\u00f6zmek i\u00e7in, fen ve din ilimlerinin beraber okutulaca\u011f\u0131 bir \u00fcniversite a\u00e7\u0131lmas\u0131 gayesiyle 23 ya\u015f\u0131ndayken \u0130stanbul\u2019a gider ve projesini bizzat padi\u015faha takdim eder.<\/p>\n 1911 y\u0131l\u0131nda \u015eam\u2019a gider ve orada me\u015fhur hutbesini okur. Herkesin karamsar tablolar \u00e7izdi\u011fi gelecekten O:<\/p>\n \u2018\u0130stikbal yaln\u0131z ve yaln\u0131z \u0130slamiyyetin olacak ve hakim, hakaik-i Kur\u2019aniyye ve imaniye olacak\u2019<\/strong> diyerek ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcn\u00fc ortaya koyar.<\/p>\n Ayn\u0131 y\u0131l, \u015fark vilayetlerini temsilen Sultan Re\u015fad\u2019\u0131n Rumeli Seyahatine kat\u0131l\u0131r. Van\u2019da kurmay\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u00fcniversite projesini padi\u015fahla g\u00f6r\u00fc\u015f\u00fcr. Onun da deste\u011fiyle Van G\u00f6l\u00fc k\u0131y\u0131s\u0131na temelini atar.<\/p>\n Bedi\u00fczzaman, vatan\u0131n kurtulu\u015fu i\u00e7in vazife \u00fcstlenerek Birinci D\u00fcnya sava\u015f\u0131nda Ruslara kar\u015f\u0131 g\u00f6n\u00fcll\u00fc alay komutan\u0131 vasf\u0131yla talebeleriyle birlikte sava\u015fa i\u015ftirak etmi\u015ftir.<\/p>\n \u0130ngilizler \u0130stanbul\u2019u i\u015fgal edince, Ankara\u2019ya davet edilir. Ankara\u2019da arad\u0131\u011f\u0131n\u0131 bulamaz. Kendisine teklif edilen mebusluk, umumi vaizlik ve diyanet i\u015fleri reisli\u011fi gibi bir \u00e7ok imkan\u0131 reddederek Van\u2019a gider ve \u015eeyh Said isyan\u0131n\u0131 \u00f6nlemek i\u00e7in \u00e7ok \u00e7al\u0131\u015f\u0131r. \u0130syana kat\u0131lmas\u0131 i\u00e7in yap\u0131lan teklife kar\u015f\u0131 verdi\u011fi cevab\u0131 ise \u00e7ok manidard\u0131r:<\/p>\n \u2018T\u00fcrk milleti as\u0131rlardan beri \u0130slamiyyetin bayraktarl\u0131\u011f\u0131n\u0131 yapm\u0131\u015ft\u0131r. \u00c7ok Veliler yeti\u015ftirmi\u015f ve \u015fehidler vermi\u015ftir. B\u00f6yle bir milletin torunlar\u0131n k\u0131l\u0131\u00e7 \u00e7ekilmez. K\u0131l\u0131\u00e7 harici d\u00fc\u015fmanlara \u00e7ekilir. Dahilde k\u0131l\u0131\u00e7 kullan\u0131lmaz. Bu zamanda yegane kurtulu\u015f \u00e7aremiz, Kur\u2019an ve iman hakikatlar\u0131yla tenvir ve ir\u015fad etmektir. En b\u00fcy\u00fck d\u00fc\u015fman\u0131m\u0131z olan cehaleti izale etmektir\u2019.<\/strong><\/p>\n Hayat \u00e7izgisini \u015f\u00f6yle ifade eder:<\/p>\n \u2018Ben cemiyetin iman selameti yolunda d\u00fcnyam\u0131 da, ahiretimi de feda ettim. G\u00f6z\u00fcmde ne Cennet sevdas\u0131 var, ne de Cehennem korkusu. Cemiyetin, yirmi be\u015f milyon T\u00fcrk cemiyetinin iman\u0131 nam\u0131na bir Said de\u011fil, bin Said feda olsun. Kur\u2019an\u2019\u0131m\u0131z yery\u00fcz\u00fcnde cemaatsiz kal\u0131rsa, Cennet\u2019i de istemem; oras\u0131 da bana zindan olur. Milletimin iman\u0131n\u0131 selamette g\u00f6r\u00fcrsem, Cehennemin alevleri i\u00e7inde yanmaya raz\u0131y\u0131m. \u00c7\u00fcnk\u00fc, v\u00fccudum yanarken g\u00f6nl\u00fcm g\u00fcl-g\u00fclistan olur. <\/strong><\/p>\n Risale-i Nur\u2019u anlam\u0131yorlar yahut anlamak istemiyorlar. Beni skolastik batakl\u0131\u011f\u0131 i\u00e7ine saplanm\u0131\u015f bir medrese hocas\u0131 zannediyorlar. Ben, b\u00fct\u00fcn m\u00fcspet ilimlerle, asr\u0131 haz\u0131r\u0131n (\u015fimdiki asr\u0131n) fen ve felsefesiyle me\u015fgul oldum. Bu hususda en derin mes\u2019eleleri hallettim. Hatta bu hususda baz\u0131 eserler te\u2019lif eyledim.\u2019 <\/strong><\/p>\n Onun fikirleri incelendi\u011finde, ilk hareket noktas\u0131n\u0131n, semada nazil olan Kur\u2019an\u2019\u0131n h\u00fck\u00fcmlerini akla tesbit ettirmesi ve islam\u0131n b\u00fct\u00fcn mes\u2019elelerini akla yakla\u015ft\u0131rman\u0131n m\u00fcmk\u00fcn oldu\u011fu kanaatidir.<\/p>\n Bedi\u00fczzaman\u2019\u0131n ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 iman ve Kur\u2019an hizmetinin saf ve berrak kalabilmesi i\u00e7in, birtak\u0131m siyasi m\u00fclahazalardan uzak durmak istedi\u011fini g\u00f6rmekteyiz. Fiili siyasete itibar etmeyi\u015finin gerek\u00e7elerini yazm\u0131\u015f oldu\u011fu eserlerinde uzun uzun a\u00e7\u0131klar:<\/p>\n \u2018Cazibesi ile merakl\u0131lar\u0131 kendi ile me\u015fgul eder. Hakiki ve b\u00fcy\u00fck vazifeyi unutturur. Tarafgirlik meylini verir, zalimlerin zulm\u00fcn\u00fc ho\u015f g\u00f6r\u00fcr, \u015ferik olur\u2019 s\u00f6zleri, neden siyasetten uzak duru\u015fu i\u00e7in yeterlidir.<\/p>\n Ona g\u00f6re toplum i\u00e7inde tansiyonun y\u00fckseltilmesi, insanlar\u0131n kar\u015f\u0131 kar\u015f\u0131ya getirilmesi ve \u015fiddet hareketleriyle arzu edilen neticenin elde edilmesi m\u00fcmk\u00fcn de\u011fildir:<\/p>\n \u2018B\u00fct\u00fcn hayat\u0131mda, b\u00fct\u00fcn kuvvetimle asayi\u015fi muhafazaya \u00e7al\u0131\u015fm\u0131\u015f\u0131m. Bu kuvvet dahilde de\u011fil, ancak harici tecav\u00fcze kar\u015f\u0131 isti’mal edilebilir. Vazifemiz dahildeki asayi\u015fe b\u00fct\u00fcn kuvvetimizle yard\u0131m etmektir\u2019.<\/p>\n Bedi\u00fczzaman\u2019\u0131n en bariz vas\u0131flar\u0131ndan biri de \u00fcmitli olu\u015fudur:<\/p>\n \u2018Bila perva ilan ederim. i\u2019tikad ve yakinimdir. Hak, ne\u015fv-\u00fc nema bulacakt\u0131r. (ye\u015ferecektir.) Hem de, i\u2019timad\u0131md\u0131r ki, istikbalde h\u00fck\u00fcm s\u00fcrecek ve her k\u0131t\u2019as\u0131nda hakim-i mutlak olacak yaln\u0131z hakaik-i \u0130slamiyedir\u2019.<\/strong><\/p>\n B\u00fct\u00fcn \u015fartlarda, y\u0131lmadan ve \u00e7ekinmeden iman hizmetinden sebat ederek, \u015fevk ve \u015f\u00fck\u00fcrle Kur\u2019an davas\u0131n\u0131 y\u00fcr\u00fctmesi, eri\u015filmez bir hususiyyeti olarak takdir g\u00f6rmektedir:<\/p>\n \u2018Sa\u00e7lar\u0131m adedince ba\u015flar\u0131m olsa, her g\u00fcn biri kesilse, bu hizmet-i imaniyeden \u00e7ekilmem\u2019. D\u00fcnyay\u0131 ba\u015f\u0131ma ate\u015f yapsan\u0131z, hakaik-i Kur\u2019aniyye\u2019ye feda olan bu ba\u015f\u0131 z\u0131nd\u0131kaya e\u011fmem. Sivrisinek tantanas\u0131n\u0131 kesse, bal ar\u0131s\u0131 demdemesini bozsa, sizin zevkiniz bozulmas\u0131n, hi\u00e7 teess\u00fcf etmeyiniz\u2019.<\/strong><\/p>\n Bedi\u00fczzaman\u2019daki fikri istikrar\u0131n ve tenakuzlar\u0131n olmay\u0131\u015f\u0131n\u0131n esas sebebi \u015f\u00f6yle izah edilmektedir:<\/p>\n \u2018Risale-i Nur\u2019daki hakaik, do\u011frudan do\u011fruya feyz-i Kur\u2019an\u2019dan m\u00fclhem hakaik-i imaniyyedir; zaman ve zemine g\u00f6re de\u011fi\u015fmez ebedi hakikatlard\u0131r\u2019. <\/strong><\/p>\n Risale-i Nur\u2019un kayna\u011f\u0131n\u0131n yaln\u0131zca Kur\u2019an oldu\u011funu ve Kur\u2019an\u2019\u0131n bu asra bakan hususiyetlerinin Bedi\u00fczzaman taraf\u0131ndan eserlerine g\u00fczel bir \u00fcsl\u00fcbla yans\u0131tt\u0131\u011f\u0131n\u0131 m\u00fc\u015fahade etmekteyiz. Bedi\u00fczzaman\u2019\u0131n \u015fu ifadeleri bu konuyu \u00e7ok g\u00fczel ayd\u0131nlat\u0131r:<\/p>\n \u2018Elde Kur\u2019an gibi bir mu\u2019cize-i baki varken, ba\u015fka burhan (delil) aramak akl\u0131ma zaid (l\u00fczumsuz) g\u00f6r\u00fcn\u00fcr. \u2018Elde Kur\u2019an gibi bir burhan-\u0131 hakikat varken, m\u00fcnkirleri ilzam i\u00e7in g\u00f6nl\u00fcme s\u0131klet mi gelir!?\u2019<\/strong><\/p>\n \u0130kinci B\u00f6l\u00fcm<\/strong><\/p>\n Bedi\u00fczzaman\u2019a G\u00f6re Geri Kalman\u0131n Ana Sebepleri <\/strong><\/p>\n Osmanl\u0131\u2019n\u0131n mevcut \u015fartlar\u0131n\u0131 d\u00fczeltmek i\u00e7in Bat\u0131\u2019n\u0131n insanl\u0131k, bar\u0131\u015f ve refah gibi yararl\u0131 y\u00f6nlerini almakta bir sak\u0131nca g\u00f6rmeyen Bedi\u00fczzaman, Bat\u0131\u2019n\u0131n sefahatine, ba\u015f\u0131bo\u015flu\u011funa ve toplumu dejenere eden ke\u015fmeke\u015fli\u011fine kar\u015f\u0131 \u00e7\u0131kar:<\/p>\n \u2018Bunun i\u00e7indir ki, medeniyet yolunda bizim \u00f6rnek tutaca\u011f\u0131m\u0131z millet, Japonlard\u0131r. Onlar Avrupa medeniyetinin b\u00fct\u00fcn g\u00fczelliklerini ald\u0131lar. Fakat, bekalar\u0131n\u0131n temeli olan milli adetlerini muhafaza ettiler\u2019<\/strong> diyerek Japon\u2019lar\u0131 \u00f6rnek g\u00f6sterir.<\/p>\n \u015eu tespitleri ise \u00e7are konusunun bir ba\u015fka y\u00f6n\u00fcn\u00fc ortaya koymaktad\u0131r:<\/p>\n \u2018\u015eimdi h\u00fck\u00fcm ferma \u015fecaat-i imaniyye ve akliyye ve fenniyyedir. Bazen bir m\u00fcnevver\u00fc\u2019l-fikir y\u00fcze (y\u00fcz ki\u015fiye) mukabildir. Ecnebiler size bu \u015fecaatle galebeye \u00e7al\u0131\u015f\u0131yorlar. Yaln\u0131z, \u015fecaat-i Kur\u2019aniye cevherinden yapmal\u0131s\u0131n\u0131z\u2019. <\/strong><\/p>\n Gerilemede en b\u00fcy\u00fck sebep; cehalet, zaruret ve ihtilaf. Bedi\u00fczzama\u2019a g\u00f6re b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin davet\u00e7isi ve acil \u00e7are bekleyen hastal\u0131\u011f\u0131 cehalettir:<\/p>\n \u2018Ben vilayet-i \u015earkiyye\u2019de a\u015firetlerin hal-i peri\u015faniyyetini g\u00f6r\u00fcyordum. Anlad\u0131m ki, d\u00fcnyevi bir saadetimiz, bir cihetle f\u00fcnun-u cedide-i Medeniyye (Medeniyyetin yeni fenleri) ile olacakt\u0131r. \u2018 Elbette nev\u2019i be\u015fer ahir vakitte ulum. <\/strong><\/p>\n Bedi\u00fczzaman \u2018zaruret\u2019 s\u00f6z\u00fc ile, m\u00fcsl\u00fcmanlar\u0131n kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fu maddi ve teknik y\u00f6ndeki geri kalm\u0131\u015fl\u0131\u011f\u0131n\u0131 anlatmak istemi\u015ftir. \u0130slam alemini saran bu fakirlik illetinden \u00e7abuk kurtulaca\u011f\u0131n\u0131 ve hatta ilim ve teknikte Bat\u0131\u2019ya yeti\u015fip, \u00f6n\u00fcne ge\u00e7ece\u011fi y\u00f6n\u00fcndeki kanaatini belirtir. \u2018Hayat bir faaliyet ve harekettir, \u015fevk ise matiyyesi (bine\u011fi)\u2019dir veya sa\u2019y-i insaninin (\u00e7al\u0131\u015fman\u0131n) bahar\u0131d\u0131r. \u00c7al\u0131\u015fman\u0131n sevab\u0131 servettir, ataletin cezas\u0131 sefalettir. <\/strong><\/p>\n Bedi\u00fczzaman\u2019\u0131n cemiyet b\u00fcnyesindeki ihtilaf\u0131n boyutuna matematiksel bir mant\u0131kla yakla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr:<\/p>\n \u2018Cemiyette vahid-i sahih olmazsa cem ve zam, kesir darb\u0131 gibi k\u00fc\u00e7\u00fclt\u00fcr. Bu hususu \u015f\u00f6yle izah eder; \u2018Hesapta malumdur ki, darp ve cem (\u00e7arpma ve toplama) ziyadele\u015ftirir. D\u00f6rt kere d\u00f6rt onalt\u0131 eder. Fakat kesirlerde darp ve cem bilakis k\u00fc\u00e7\u00fclt\u00fcr. S\u00fcl\u00fcs\u00fc s\u00fcl\u00fcs ile (\u00fc\u00e7te biri, \u00fc\u00e7te bir ile) darbetmek tis\u2019i (dokuz da biri) olur. Aynen onun gibi, insanlarda s\u0131hhat ve istikamet ile vahdet olmazsa, ziyadele\u015fmek k\u00fc\u00e7\u00fcl\u00fcr, bozuk olur, k\u0131ymetsiz olur\u2019.<\/strong><\/p>\n \u2018Hayat ittihaddad\u0131r (birle\u015fmededir)\u2019 diyen Bedi\u00fczzaman \u2018\u0130ttifakta kuvvet var; ittihatta hayat var; uhuvvette saadet ver\u2019 g\u00f6r\u00fc\u015fleriyle de, toplum dinamizminin can damarlar\u0131n\u0131 nazara vermektedir.<\/strong><\/p>\n Geri Kalmam\u0131zda Di\u011fer Alt\u0131 Hastal\u0131k<\/strong><\/p>\n 1-Ye\u2019s<\/em><\/strong><\/p>\n 2-S\u0131dk\u2019\u0131n \u00f6lmesi<\/em><\/strong><\/p>\n 3-Adavete muhabbet<\/em><\/strong><\/p>\n 4-Ehl-i iman\u0131 birbiriyle ba\u011flayan nurani ba\u011flar\u0131 bilmemek <\/em><\/strong><\/p>\n 5-\u00c7e\u015fit \u00e7e\u015fit suri (bula\u015f\u0131c\u0131) hastal\u0131klar gibi intizar eden istibdad <\/em><\/strong><\/p>\n 6-Menfaat-i \u015fahsiyyesine himmetini hasretmek. <\/em><\/strong><\/p>\n Bu hastal\u0131klar\u0131n tedavi metodlar\u0131 ise:<\/p>\n 1-el-Emel (\u00fcmitli olmak) <\/em><\/strong><\/p>\n 2-Ye\u2019sin (\u00fcmitsizli\u011fin) \u00f6ld\u00fcr\u00fclmesi.<\/em><\/strong><\/p>\n 3-S\u0131dk (do\u011fruluk)<\/em><\/strong><\/p>\n 4-Muhabbete muhabbet, husumete husumet (sevgi duygusuna sevgi, d\u00fc\u015fmanl\u0131k duygusuna d\u00fc\u015fmanl\u0131k)<\/em><\/strong><\/p>\n 5-Himmetli (gayretli) millet olmak,<\/em><\/strong><\/p>\n 6-Me\u015fveret-i \u015fer\u2019iyye (isti\u015fare meclisi)<\/em><\/strong><\/p>\n \u015eer-i h\u00fck\u00fcmlere tam uyulmamas\u0131 ve bu y\u00f6ndeki \u00f6l\u00e7\u00fclerin sebeplerle ka\u00e7\u0131r\u0131lm\u0131\u015f olmas\u0131, toplumda meydana gelen gerilemeye ve \u00e7\u00f6k\u00fcnt\u00fcye sebep olarak g\u00f6sterilir.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm<\/strong><\/p>\n Osmanl\u0131 E\u011fitiminde Bozulmaya Genel Bak\u0131\u015f <\/strong><\/p>\n Osmanl\u0131 e\u011fitim sistemi \u00f6ylesine m\u00fckemmel i\u015fledi ve \u00f6ylesine parlak sonu\u00e7lar ortaya \u00e7\u0131kard\u0131 ki, bilim d\u00fcnyas\u0131n\u0131n ilklerinden tutun da, bu g\u00fcn bat\u0131l\u0131 e\u011fitimcilerin s\u00f6yledikleri modern kriterleri as\u0131rlar \u00f6nce uygulayan alimler yeti\u015ftirdi. Bu ba\u015far\u0131y\u0131, idareci makam\u0131ndaki insanlar\u0131n e\u011fitime ve e\u011fiticiye verdikleri \u00f6nemde de aramak laz\u0131md\u0131r.<\/p>\n \u00c7\u00fcnk\u00fc bir devlet: \u2018Hangi alim bildi\u011fini y\u00fcz\u00fcme do\u011fru s\u00f6ylemezse, meclisime gelmesin\u2019 deyen padi\u015fahlar taraf\u0131ndan idare edilmi\u015ftir. \u00d6te yandan, halk\u0131n m\u00fcttaki bir m\u00fcsl\u00fcman olarak yeti\u015fmesi, e\u011fitim ve \u00f6\u011fretim faaliyetlerini en \u00fcst d\u00fczeye \u00e7\u0131karm\u0131\u015ft\u0131r. \u2018\u00c7\u00fcnk\u00fc, bir \u00e7ok ayet ve hadis, ilim tahsil etmenin d\u00fcnya ve ahirete ait faydas\u0131ndan bahsederek, bu y\u00f6ne te\u015fvik etmi\u015ftir. Bunun i\u00e7in Osmanl\u0131 halk\u0131 hem ilim tahsil etmek i\u00e7in birbirleriyle yar\u0131\u015fm\u0131\u015f, hem de ilim tahsil edenler yard\u0131m i\u00e7in ayn\u0131 yar\u0131\u015f\u0131 g\u00f6stermi\u015ftir.<\/p>\n Bozulman\u0131n ilmiyye, kalemiyye, seyfiyye ve m\u00fclkiyye kurumlar\u0131 \u00fczerinde oldu\u011fu g\u00f6r\u00fclmektedir. Devletin temelini meydana getiren bu m\u00fcesseselerin en ciddi k\u0131sm\u0131 ise, ilmiyye s\u0131n\u0131f\u0131 meydana getirmekteydi. Medreselerin gerilemesiyle bu kurumun da ciddi bir da\u011f\u0131n\u0131kl\u0131k i\u00e7ine girdi\u011fi anla\u015f\u0131lmaktad\u0131r. \u00c7\u00fcnk\u00fc medrese tahsilinin as\u0131l gayesi, Ulum-u Aliye denilen tahkiki iman ve hikemiyyat-\u0131 Kur\u2019aniyye\u2019yi kazanmaktad\u0131r. Fakat Osmanl\u0131 devletinin \u00e7\u00f6z\u00fclme d\u00f6nemlerinde A\u2019rabi gramer ve sarf, nahiv gibi alet ilimlerine fazlaca a\u011f\u0131rl\u0131k verilerek, medreselerin as\u0131l dinamizmi zay\u0131f kald\u0131.<\/p>\n Toplum ruhunu ve devlet nizam\u0131n\u0131 temine de bu kaynak kurumaya ba\u015flay\u0131nca da ilmiye s\u0131n\u0131f\u0131nda da\u011f\u0131lmalar ortaya \u00e7\u0131kt\u0131. Bu gidi\u015f, bug\u00fcnk\u00fc b\u00fcrokras\u0131 manas\u0131na gelen kalemiye s\u0131n\u0131f\u0131n\u0131 da etkilemi\u015ftir. O d\u00f6nemde m\u00fclkiyye s\u0131n\u0131f\u0131n\u0131n da b\u00fcy\u00fck yaralar ald\u0131\u011f\u0131 bilinmektedir. Siyasi \u00e7alkant\u0131, kadrolar\u0131 siyasi hesaplarla ehliyetsiz insanlara b\u0131rak\u0131nca; adam kay\u0131rma, r\u00fc\u015fvet ve su-i isti\u2019mal gibi cemiyeti kemiren hastal\u0131klarda kendini g\u00f6stermi\u015ftir. Ordunun siyasete kar\u0131\u015fmas\u0131 ise, seyfiyye ad\u0131yla bilinen bu kurumu y\u0131pratm\u0131\u015f, i\u00e7 politika da kendini hissettirmek i\u00e7in, as\u0131l g\u00f6revini unutur olmu\u015ftur. Devletin esas m\u00fcesseseleri bu \u015fekilde yaralan\u0131nca bunun tesirinin de b\u00fct\u00fcn cemiyette kendini hissettirece\u011fi ma\u2019lumdur. \u00d6yle de olmu\u015ftur.<\/p>\n Medreselerde yaln\u0131zca dini ilimlerin okutulmas\u0131 ve fenni ilimlerin okutulmamas\u0131 da Bedi\u00fczzaman\u2019\u0131n g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck eksikliktir.<\/p>\n D\u00f6rd\u00fcnc\u00fc B\u00f6l\u00fcm<\/strong><\/p>\n Bedi\u00fczzaman Modeli Nedir?<\/strong><\/p>\n \u0130nsan\u0131 tan\u0131tmay\u0131, \u2018nereden geldi\u011fi ve nereye gitti\u011fi\u2019<\/strong> sorusuyla ba\u015flayan Bedi\u00fczzaman: \u2018insan bir yolcudur, sebavetten (\u00e7ocukluktan) gen\u00e7li\u011fe, gen\u00e7likten ihtiyarl\u0131\u011fa, ihtiyarl\u0131ktan kabre, kabirden ha\u015fre, ha\u015firden ebede kadar yolculu\u011fu devam eder\u2019<\/strong> diyerek, insan\u0131n d\u00fcnyaya ba\u015f\u0131bo\u015f gelmedi\u011fine, ibn-i tasarruf alt\u0131nda bulunarak, bir kudret taraf\u0131ndan ebede sevk olundu\u011funa dikkat \u00e7ekmektedir. \u0130nsan\u0131n latifeleri i\u00e7inde \u00f6yle bir latife var ki, ebedden ve ebedi zattan ba\u015fkas\u0131na raz\u0131 olmaz ondan ba\u015fkas\u0131na tevecc\u00fch etmiyor. Masivas\u0131na (ba\u015fkas\u0131na) tenezz\u00fcl etmez. B\u00fct\u00fcn d\u00fcnyay\u0131 ona versen, o f\u0131tri ihtiyac\u0131 tatmin etmez. \u0130nsan\u0131n f\u0131trat\u0131 zi\u015fuuru olan vicdan\u0131, saadet-i ebediyyeye bakar, g\u00f6sterir. Evet, kim uyan\u0131k vicdan\u0131n\u0131 dinlese, \u2018Ebed, Ebed!\u2019 sesini i\u015fitecektir. B\u00fct\u00fcn kainat o vicdana verilse, ebede kar\u015f\u0131 olan ihtiyac\u0131n\u0131n yerini dolduramaz. Demek o vicdan, ebed i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r\u2019.<\/p>\n \u0130nsan\u0131n mahiyyetini yepyeni bir \u00fcslupla ele alan Bedi\u00fczzaman, ciltler dolusu \u00e7al\u0131\u015fma gerektiren bu hususu, \u00e7ok anlaml\u0131 \u015fekilde tek paragrafa s\u0131k\u0131\u015ft\u0131r\u0131r. \u2018\u0130nsan zaiftir, belalar\u0131 \u00e7ok fakirdir, ihtiyac\u0131 pek ziyade, acizdir, hayat y\u00fck\u00fc pek a\u011f\u0131r… E\u011fer, Kadir-i Z\u00fc\u2019l-Celal\u2019e dayan\u0131p tevekk\u00fcl etmezse ve itimad edip teslim olmazsa, vicdan\u0131 daim azap i\u00e7inde kal\u0131r. Semeresiz (sonu\u00e7suz), me\u015fakkatler (zahmetler), elemler, teess\u00fcfler onu bo\u011far; ya sarho\u015f veya canavar eder.<\/p>\n Be\u015finci B\u00f6l\u00fcm<\/strong><\/p>\n Bedi\u00fczzaman Modelinde Irk\u00e7\u0131l\u0131k Ve B\u00f6l\u00fcc\u00fcl\u00fck Nedir Ve Buna Kar\u015f\u0131 Nas\u0131l Bir E\u011fitim Olmal\u0131d\u0131r <\/strong><\/p>\n Milliyet\u00e7ili\u011fe iki a\u00e7\u0131dan bakan Bedi\u00fczzaman: \u2018Fikri milliyet iki k\u0131s\u0131md\u0131r. Bir k\u0131sm\u0131 menfidir, \u015feametlidir, zararl\u0131d\u0131r, di\u011ferlerine adavetle devam eder, m\u00fcteyakk\u0131z davran\u0131r\u2019<\/strong> der. M\u00fcspet milliyet\u00e7ilik i\u00e7in de \u015funlar\u0131 s\u00f6yler: \u2018M\u00fcsbet milliyet, hayat-i ictimaiyyenin (sosyal hayat\u0131n) ihtiyac-\u0131 dahilisinden ileri geliyor. Teav\u00fcne, tesan\u00fcde sebebdir. Menfaatli bir kuvvet temin eder. Uhuvvet-i \u0130slamiyye\u2019yi (\u0130slam karde\u015fli\u011fini) daha ziyade teyit edecek bir vas\u0131ta olur. <\/strong><\/p>\n Bedi\u00fczzaman \u0131rk\u00e7\u0131l\u0131k y\u00f6n\u00fcnde bir ba\u015fka tehlikeyi de \u015f\u00f6yle nazara verir:<\/p>\n \u2018Milletimiz de yaln\u0131z islamiyettir. Zira Arap, T\u00fcrk, K\u00fcrt, Arnavut, \u00c7erkez ve Lazlar\u0131n en kuvvetli hakikatlar\u0131 revab\u0131t (ba\u011flar\u0131) ve milliyetleri \u0130slamiyyetden ba\u015fka hi\u00e7bir \u015fey de\u011fildir. Nas\u0131l ki az bir ihmal ile tavaif-i m\u00fcluk temelleri at\u0131lmakta ve on \u00fc\u00e7 as\u0131r evvel \u00f6lm\u00fc\u015f olan asabiyyet-i cahiliyyeyi ihya ile fitne ikaz olunmakta ve oldu; g\u00f6rd\u00fck\u2019.<\/strong><\/p>\n \u2018Bug\u00fcnk\u00fc T\u00fcrkiye ahalisi as\u0131l T\u00fcrk kavimlerinden ba\u015fka, tarihin en eski \u00e7a\u011flar\u0131ndan beri gerek Anadolu\u2019da, gerek imparatorlu\u011fun di\u011fer b\u00f6lgelerinde ya\u015fam\u0131\u015f ve as\u0131rlar boyu serbest\u00e7e birbiriyle kar\u0131\u015fm\u0131\u015f olan \u0131rklar\u0131n, yani \u00c7erkez\u2019lerin, Arnavut\u2019lar\u0131n, Bo\u015fnak\u2019lar\u0131n, K\u00fcrt\u2019lerin, G\u00fcrc\u00fc\u2019lerin ve \u0130slamiyyetin kabul\u00fc ve evlenme yoluyla Rum\u2019lar\u0131n, Ermeni\u2019lerin ve Slav\u2019lar\u0131n kar\u0131\u015f\u0131m\u0131ndan meydana gelmi\u015ftir. Bu surette \u0131rk\u00e7\u0131lar\u0131n iddia etti\u011fi gibi kan safl\u0131\u011f\u0131ndan pek eser kalmam\u0131\u015ft\u0131r\u2019. <\/strong><\/p>\n Ba\u015fka bir beyan\u0131nda da Bedi\u00fczzaman, menfi milliyet\u00e7ilerin Avrupa\u2019dan geldi\u011fin, onlar\u0131 k\u00f6r\u00fck\u00f6r\u00fcne taklit etti\u011fimiz i\u00e7in i\u00e7imize girdi\u011fini ve bir\u00e7ok mukaddesat\u0131 da feda ettirdi\u011fini anlatarak \u015funlar\u0131 ifade etmektedir:<\/p>\n \u2018Halbuki her milletin kamet-i k\u0131ymeti farkl\u0131 bir elbise ister. Bir cins kuma\u015f bile olsa; tarz\u0131 ayr\u0131 ayr\u0131 olmak laz\u0131m gelir. Bir kad\u0131na, jandarma elbisesi giydirilmez. Bir ihtiyar hocaya, tango bir libas\u0131n giydirilmedi\u011fi gibi… K\u00f6r\u00fc, k\u00f6r\u00fcne taklit dahi \u00e7ok defa maskaral\u0131k olur\u2019. <\/strong><\/p>\n Ger\u00e7ek T\u00fcrk\u00e7\u00fc\u2019l\u00fc\u011f\u00fcn \u0130slam\u2019\u0131n i\u00e7inde eriyen ve \u0130slam\u2019la kayna\u015fm\u0131\u015f olan T\u00fcrk\u2019l\u00fck oldu\u011funu anlatan Bedi\u00fczzaman, \u00e7ok \u00e7arp\u0131c\u0131 bir te\u015fhiste bulunur:<\/p>\n \u2018T\u00fcrk milleti anas\u0131r-\u0131 \u0130slamiyye (\u0130slam unsurlar\u0131) i\u00e7inde en kesretli (\u00e7ok) oldu\u011fu halde, d\u00fcnyan\u0131n her taraf\u0131nda olan T\u00fcrk\u2019ler ise m\u00fcsl\u00fcmand\u0131r. Sair unsurlar gibi, M\u00fcslim veya gayr-i m\u00fcslim olarak iki k\u0131sma ink\u0131sam etmi\u015ftir. Nerede T\u00fcrk taifesi varsa, m\u00fcsl\u00fcmand\u0131r. M\u00fcsl\u00fcmanl\u0131ktan \u00e7\u0131kan veya m\u00fcsl\u00fcman olmayan T\u00fcrk\u2019ler, T\u00fcrk\u2019l\u00fckten dahi \u00e7\u0131km\u0131\u015ft\u0131r (Macarlar gibi)\u2019. <\/strong><\/p>\n Bedi\u00fczzaman, birincisinde, \u2018Mekteplerde din dersi okutulmas\u0131n\u0131, medreselerde ise fen derslerinin okutulmas\u0131n\u0131 teklif etmi\u015fti. \u0130kinci olarak da \u2018Din ve fen ilimlerin beraber okutulaca\u011f\u0131 dar\u00fc\u2019l-f\u00fcnunlar a\u00e7\u0131lmas\u0131n\u0131 istemi\u015fti.<\/p>\n B\u00fcy\u00fck kar\u0131\u015f\u0131kl\u0131\u011fa sebep olan dil probleminin a\u015f\u0131lmas\u0131 i\u00e7in de \u015fu teklifi yapm\u0131\u015ft\u0131r:<\/p>\n (Do\u011fuda) \u2018F\u00fcnun-u cedideyi (yeni fenleri), ulum-u medaris (medrese ilimleri) ile mezc ve derc; lisan-\u0131 Arabi (Arap\u00e7a) vacib, K\u00fcrdi caiz, T\u00fcrki laz\u0131m k\u0131lmakt\u0131r\u2019. <\/strong><\/p>\n Alt\u0131nc\u0131 B\u00f6l\u00fcm<\/strong><\/p>\n Bedi\u00fczzaman Modelini D\u00fczenleyen Esaslar<\/strong><\/p>\n Bedi\u00fczzaman Modelinin Temel \u0130lkeleri: <\/strong><\/p>\n a-E\u011fitim, \u0130slam\u2019\u0131n iki ana kayna\u011f\u0131 olan Kur\u2019an ve S\u00fcnnet\u2019e dayanmal\u0131d\u0131r.<\/p>\n b-D\u00fcnya ve ahiret hayat\u0131 birlikte ele al\u0131nmal\u0131d\u0131r.<\/p>\n c-Din ve fen ilimleri birlikte okutulmal\u0131d\u0131r.<\/p>\n d-Irk\u00e7\u0131l\u0131k ve menfi fikirler k\u00f6r\u00fcklenmemeli, \u0130slam milliyeti esas al\u0131nmal\u0131d\u0131r.<\/p>\n e-Karde\u015flik, birlik ve beraberlik esas al\u0131nmal\u0131d\u0131r.<\/p>\n f-Verilecek e\u011fitim, Kur\u2019an\u2019a ayna olmal\u0131d\u0131r.<\/p>\n g-Talebe; \u015fevk, \u015f\u00fck\u00fcr ve \u00fcmit i\u00e7inde tutulmal\u0131d\u0131r.<\/p>\n h-E\u011fitime ferdden ve nefisden ba\u015flanmal\u0131d\u0131r.<\/p>\n \u0131-\u0130nsan\u0131n kabiliyet ve arzular\u0131 dikkate al\u0131nmal\u0131d\u0131r.<\/p>\n i-E\u011fitim h\u00fcr ve a\u00e7\u0131k ve ayn\u0131 zamanda topluma y\u00f6nelik olmal\u0131d\u0131r.<\/p>\n j-E\u011fitimde m\u00fcspet hareket esas al\u0131nmal\u0131d\u0131r.<\/p>\n k-Talebe ve okul, siyaset i\u00e7ine \u00e7ekilmemelidir.<\/p>\n l-E\u011fitim hizmetinde bulunanlar\u0131n y\u00fcksek bir gaye i\u00e7in \u00e7al\u0131\u015fmalar\u0131 laz\u0131md\u0131r.<\/p>\n Bedi\u00fczzaman, Medreset\u00fc\u2019z-Zehra ad\u0131nda ideal bir medrese kurmay\u0131 ve bunu h\u0131zla yayg\u0131nla\u015ft\u0131rmay\u0131 d\u00fc\u015f\u00fcn\u00fcr. \u2018Cami\u00fc\u2019l-Ezher (M\u0131s\u0131r\u2019daki \u0130slam \u00dcniversitesi), Afrika\u2019da bir medrese-i umumiyye oldu\u011fu gibi, Asya, Afrika\u2019dan ne kadar b\u00fcy\u00fck ise, daha b\u00fcy\u00fck bir dar-\u00fcl f\u00fcnun (\u00dcniversite) Asya\u2019da laz\u0131md\u0131r; ta ki \u0130slam kavimleri, mesela Arabistan, Hindistan, \u0130ran, Kafkas, T\u00fcrkistan ve K\u00fcrdistan\u2019daki milletleri, menfi \u0131rk\u00e7\u0131l\u0131k ifsad etmesin (bozmas\u0131n), Hakiki m\u00fcsbet ve kutsi ve umumi milliyet-i hakikiyye olan \u0130slamiyyet, milliyeti ile inneme\u2019l-m\u00fc\u2019minune ihvet\u00fcn (m\u00fc\u2019minler karde\u015ftir), Kur\u2019an\u2019\u0131n bir kanun-u esasisinin tam inki\u015fif\u0131na (hayata ge\u00e7mesine) mazhar olsun ve \u2018felsefe f\u00fcnunu\u2019 ile \u2018ulum-i diniyye\u2019 (din ilimleri) birbirleriyle bar\u0131\u015fs\u0131n ve Avrupa Medeniyeti, \u0130slamiyet hakk\u0131yla tam m\u00fcsalaha etsin (bar\u0131\u015fs\u0131n) ve Anadolu\u2019daki ehl-i mektep ve ehli medrese birbirine yard\u0131mc\u0131 olarak ittifak etsin. <\/em><\/p>\n Bedi\u00fczzaman\u2019a g\u00f6re birinci derecede okutulmas\u0131 gereken y\u00fcksek ilim dersleri (tefsir, k\u0131raat, hadis, ma\u2019rifetullah, f\u0131k\u0131h, kelam ve ahlak) zamanla arka plana d\u00fc\u015fm\u00fc\u015ft\u00fcr. \u0130kinci derecede okutulmas\u0131 gereken alet ilimleri de (Arap\u00e7a, gramer, sarf, nahiv, belagat ve mant\u0131k) birinci s\u0131ray\u0131 alm\u0131\u015ft\u0131r. Ayr\u0131ca Arap\u00e7a metinlerin zorlu\u011fu nedeniyle, talebeler b\u00fct\u00fcn zamanlar\u0131n\u0131 bunlar\u0131 \u00e7\u00f6zmeye ay\u0131rd\u0131klar\u0131 i\u00e7in, ders kitaplar\u0131 d\u0131\u015f\u0131na \u00e7\u0131k\u0131p, modern ilimlerle me\u015fgul olmalar\u0131 m\u00fcmk\u00fcn olmam\u0131\u015ft\u0131r. Bu t\u0131kan\u0131kl\u0131\u011f\u0131n a\u015f\u0131lmas\u0131 i\u00e7in Bedi\u00fczzaman\u2019\u0131n teklifi \u015fudur: Talebenin b\u00fct\u00fcn vaktini alan ve zihinleri fazlaca me\u015fgul eden kitaplar\u0131n say\u0131lar\u0131n\u0131 azaltmak, a\u00e7\u0131klay\u0131c\u0131 metinlerle de u\u011fra\u015fmamak ve bunun i\u00e7in zaman \u00f6ld\u00fcrmemektir.<\/p>\n Bedi\u00fczzaman, a\u00e7may\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u00dcniversitelerle ilgili di\u011fer bir yenili\u011fi de, tek tip \u00f6\u011fretim modeli b\u0131rak\u0131larak, bran\u015fla\u015fmaya gidilmesini, istemesidir.<\/p>\n Bedi\u00fczzaman, e\u011fitici durumunda bulunan kimsenin, bir meseleyi sunmadan \u00f6nce, onun gereklerini kendi \u015fahs\u0131nda g\u00f6stermesi ve nefsinde tatbik etmesi laz\u0131md\u0131r. Bunun i\u00e7in Bedi\u00fczzaman:<\/p>\n \u2018Lisan-\u0131 hal, lisan-\u0131 Kalden daha tesirlidir\u2019 <\/strong>der. \u00d6te yandan Bedi\u00fczzaman:<\/p>\n \u2018Hazmolunmayan ilim telkin edilmemelidir\u2019<\/strong> diyerek bu \u00f6l\u00e7\u00fcy\u00fc belirler. Ayr\u0131ca, telkin edilen ilmin, seviyeye, sahsa, zamana ve zemine de uygun olmas\u0131n\u0131 istemektedir.<\/p>\n \u2018Tahmin ederim ki, nasihlerin nasihatlar\u0131, \u015fu zamanda tesirsiz kald\u0131\u011f\u0131n\u0131n bir sebebi \u015fudur ki; Ahlaks\u0131z insanlara derler: Haset etme, h\u0131rs g\u00f6sterme, adavet etme, inat etme, d\u00fcnyay\u0131 sevme, fanidir, f\u0131trat\u0131n\u0131 de\u011fi\u015ftir gibi zahiren ma la yutak (kabul\u00fc imkans\u0131z) bir teklifte bulunurlar. E\u011fer deseler ki, bunlar\u0131n y\u00fczlerini hay\u0131rl\u0131 \u015feylere \u00e7eviriniz, mecralar\u0131n\u0131 de\u011fi\u015ftiriniz; hem nasihat tesir eder, hem daire-i ihtiyarlar\u0131nda bir emr-i teklif olur\u2019<\/strong> ifadelerden de anla\u015f\u0131ld\u0131\u011f\u0131 gibi, ders verirken, teklif g\u00f6t\u00fcr\u00fcrken ve nasihat ederken, insan psikolojisine, kabiliyyetine ve duygular\u0131na uygun \u015fekilde almal\u0131d\u0131r. Dersleri monotonluktan ve durgunluktan kurtarmak i\u00e7in, kar\u015f\u0131l\u0131kl\u0131 m\u00fcnazara tarz\u0131nda ders i\u015flenmesini, kabiliyetlerin inki\u015faf\u0131, cesaretin artmas\u0131 ve yap\u0131c\u0131 tenkitlerin geli\u015fmesi bak\u0131m\u0131ndan gerekli g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n Ayr\u0131ca, \u00f6\u011fretimde i\u015f b\u00f6l\u00fcm\u00fcne dayal\u0131, grup ve \u00fcnite \u00e7al\u0131\u015fmalar\u0131n\u0131 te\u015fvik ederek, talebenin imtihana tabi tutulmas\u0131n\u0131 istemi\u015ftir. \u00d6te yandan Bedi\u00fczzaman\u2019\u0131n ihtisasla\u015fmaya \u00e7ok \u00f6nem verdi\u011fi de g\u00f6r\u00fclmektedir.<\/p>\n Anla\u015f\u0131lan dersin peki\u015ftirilmesi i\u00e7in \u2018tekrar\u2019 unsurunun kullan\u0131lmas\u0131 gere\u011fine i\u015faret etmi\u015f ve \u015f\u00f6yle demi\u015ftir:<\/p>\n \u2018M\u00fcessese tesbit etmek i\u00e7in tekrar laz\u0131md\u0131r. Te\u2019kit i\u00e7in terdad laz\u0131md\u0131r\u2019. <\/strong><\/p>\n \u00d6te yandan, talebeden iyi bir sonu\u00e7 al\u0131nabilmesi i\u00e7in, onu tahsilin \u00f6nemine inand\u0131rmak ve bu mes\u2019uliyyeti \u00f6\u011fretmek laz\u0131md\u0131r. Bunun i\u00e7in de ahlaki y\u00f6n\u00fcn ihmal edilmemesi gerekir. Bu, e\u011fitimin her kademesinde olmal\u0131d\u0131r\u2019.<\/p>\n \u0130lmi ara\u015ft\u0131rma yapan ve e\u011fitim hizmetiyle vazifeli olan, ayr\u0131ca memleketin istiklalini elinde bulunduran bu kadrolar\u0131n ge\u00e7im derdine d\u00fc\u015fmesi, b\u00fcy\u00fck bir eksiklikti. \u0130lmin izzetiyle ba\u011fda\u015fmayan bu konunun \u00f6n\u00fcne ge\u00e7mek i\u00e7in, ilim adamlar\u0131n\u0131n mali y\u00f6nden devletin himayesine al\u0131nmas\u0131na dikkat etmi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":" Bir asra yak\u0131nd\u0131r yaz-boz tahtas\u0131na d\u00f6nen ve adeta bin yerde t\u0131kanan e\u011fitim mes\u2019elelerimizin \u00e7\u00f6z\u00fcm\u00fcnde ne kadar \u00e7aresiz kald\u0131\u011f\u0131m\u0131z ortadad\u0131r. Ne arad\u0131\u011f\u0131n\u0131 bir t\u00fcrl\u00fc tam anlayamam\u0131\u015f olan e\u011fitim politikac\u0131lar\u0131m\u0131z, yabanc\u0131 \u00fclkelerin kap\u0131lar\u0131n\u0131 \u00e7almaya ve onlardan medet beklemeye devam etmektedir. E\u011fitim kurumlar\u0131n\u0131n ba\u015f\u0131nda bulunan yetkililer, Bedi\u00fczzaman\u2019\u0131n e\u011fitimle alakal\u0131 g\u00f6r\u00fc\u015flerini ara\u015ft\u0131r\u0131p, tart\u0131\u015fmaya a\u00e7malar\u0131 ve kamuoyuna sunmalar\u0131, e\u011fitim camias\u0131na …<\/p>\n","protected":false},"author":1,"featured_media":2422,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,540],"tags":[85,268,547,548],"_links":{"self":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2421"}],"collection":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/comments?post=2421"}],"version-history":[{"count":1,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2421\/revisions"}],"predecessor-version":[{"id":2423,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/posts\/2421\/revisions\/2423"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media\/2422"}],"wp:attachment":[{"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/media?parent=2421"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/categories?post=2421"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.kocar.org\/wp-json\/wp\/v2\/tags?post=2421"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}