{"id":38106,"date":"2019-11-09T15:35:02","date_gmt":"2019-11-09T14:35:02","guid":{"rendered":"https:\/\/www.igmg.org\/?p=38106"},"modified":"2019-11-05T15:37:18","modified_gmt":"2019-11-05T14:37:18","slug":"iscinin-uecreti-uelkenin-refah-seviyesine-goere-ayarlanmalidir","status":"publish","type":"post","link":"https:\/\/www.igmg.org\/tr\/iscinin-uecreti-uelkenin-refah-seviyesine-goere-ayarlanmalidir\/","title":{"rendered":"\u201c\u0130\u015f\u00e7inin \u00fccreti, \u00fclkenin refah seviyesine g\u00f6re ayarlanmal\u0131d\u0131r.\u201d"},"content":{"rendered":"<h2 class=\"p1\"><span class=\"s1\"><b>IGMG Din \u0130sti\u015fare Kurulu (D\u0130K), 2019 y\u0131l\u0131 toplant\u0131lar\u0131n\u0131n d\u00f6rd\u00fcnc\u00fcs\u00fcn\u00fc ger\u00e7ekle\u015ftirdi. Kurul i\u015f\u00e7i \u00fccretlerinden, insan fet\u00fcs\u00fcnden elde edilen a\u015f\u0131lar\u0131n kullan\u0131m\u0131 gibi \u00e7e\u015fitli konulara dair g\u00f6r\u00fc\u015flerini a\u00e7\u0131klad\u0131.<\/b><\/span><\/h2>\n<p class=\"p1\"><span class=\"s1\">26 Ekim\u2019deki D\u0130K toplant\u0131s\u0131n\u0131n ilk m\u00fczakere edilen konusu i\u015f\u00e7i \u00fccretlerinin belirlenmesi ve s\u00f6zle\u015fmelerde, b\u00f6yle yaz\u0131yor diye, i\u015f\u00e7i \u00fccretlerinin d\u00fc\u015f\u00fck tutulup tutulmayaca\u011f\u0131, i\u015f\u00e7inin ise, \u201c\u0130\u015fveren daha fazla \u00fccret almam gerekirken hakk\u0131m\u0131 vermiyor. Ben de gizlice i\u015fi yava\u015flat\u0131yorum. Veya bazen, kimse g\u00f6rmeden hakk\u0131m olan kadar fabrikadan mal al\u0131yorum.\u201d \u015feklinde bu hakk\u0131n\u0131 kendi kendisine al\u0131p alamayaca\u011f\u0131 \u015feklinde idi. Konuya ili\u015fkin a\u00e7\u0131klamalar\u0131 Prof. Dr. Saffet K\u00f6se yapt\u0131.<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Prof. K\u00f6se, bu sorunun cevapland\u0131r\u0131labilmesi i\u00e7in Hz. Peygamber\u2019in (s.a.v.) alt\u0131n\u0131 \u00e7izdi\u011fi \u015fu \u00fc\u00e7 hususun hat\u0131rlatt\u0131: \u201cBirincisi akitlerde g\u00f6n\u00fcl r\u0131zas\u0131 (t\u00eeb-i nefs) bulunmal\u0131d\u0131r. \u0130kincisi i\u015f\u00e7iye hem hak etti\u011fi hem de al\u0131n teri kurumadan yani hemen verilmelidir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc de, insanlar\u0131n i\u00e7inde bulunduklar\u0131 olumsuzluklar f\u0131rsat\u00e7\u0131l\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclmemelidir. B\u00f6yle bir etki alt\u0131ndaki kabul ve buna ba\u011fl\u0131 olarak yap\u0131lan akit muhatab\u0131n g\u00f6n\u00fcl r\u0131zas\u0131n\u0131n (t\u00eeb-i nefs) bulundu\u011fu anlam\u0131na gelmez.\u201d<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Bir M\u00fcsl\u00fcman\u2019\u0131n akitlerde \u201cg\u00f6n\u00fcl r\u0131zas\u0131n\u0131\u201d esas alan ve onun sonucu olarak kabul edilebilecek di\u011fer iki ilkeden vazge\u00e7emeyece\u011fine vurgu yapan K\u00f6se \u201cMinimum maliyet, maksimum k\u00e2r\u201d mant\u0131\u011f\u0131yla \u00e7al\u0131\u015fan ve rekabetin belirleyici oldu\u011fu vah\u015fi ekonomik d\u00fczen i\u00e7inde bu iki prensibin i\u015flemesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, rekabete ba\u011fl\u0131 bir faaliyet yerine, \u0130slami usullere uygun M\u00fcsl\u00fcmanca bir ticaret tercih edilmesi gerekti\u011fini s\u00f6yledi. K\u00f6se \u015f\u00f6yle devam etti:<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">\u201cMal dola\u015f\u0131m\u0131n\u0131n helal zeminini olu\u015fturan g\u00f6n\u00fcl ho\u015fnutlu\u011fu ve r\u0131zay\u0131 ortadan kald\u0131ran sebepler bilgisizlik, zaaf, ki\u015fiyi s\u0131k\u0131\u015ft\u0131ran zorda kalma, \u00e7aresizli\u011fe d\u00fc\u015fme, piyasa fiyatlar\u0131n\u0131 perdeleyip kendisine avantaj sa\u011flama gibi olumsuz \u015fartlar\u0131 lehine \u00e7evirme gayreti \u015feklinde dolayl\u0131 olabilece\u011fi gibi raz\u0131 olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade etti\u011fi ya da davran\u0131\u015flar\u0131yla g\u00f6sterdi\u011fi bi\u00e7imde do\u011frudan da olabilir. Birinci durumda zorunluluktan yap\u0131lan kabul r\u0131zan\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6stermedi\u011fi gibi muhatab\u0131n i\u00e7inde bulundu\u011fu olumsuzluklar\u0131 ranta \u00e7evirip istismar etme \u015feklinde bir ahlaks\u0131zl\u0131\u011f\u0131 da ifade eder. \u0130kincisinde ise zaten r\u0131zan\u0131n olmad\u0131\u011f\u0131 ortadad\u0131r.\u201d<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Bu olumsuzluklara kar\u015f\u0131l\u0131k olarak i\u015f\u00e7inin, hakk\u0131n\u0131 alma ad\u0131na, s\u00f6zle\u015fmenin d\u0131\u015f\u0131na \u00e7\u0131karak ihkak-\u0131 hak yapamayaca\u011f\u0131n\u0131 da vurgulayan K\u00f6se, i\u015f\u00e7inin i\u015fi yava\u015flatmas\u0131n\u0131n caiz olmad\u0131\u011f\u0131n\u0131 ve hakk\u0131n\u0131 alamad\u0131\u011f\u0131 gerek\u00e7esiyle ona kar\u015f\u0131l\u0131k tutarak \u00e7al\u0131\u015ft\u0131\u011f\u0131 yerden gizlice bir \u015feyler alma hakk\u0131 bulunmad\u0131\u011f\u0131n\u0131 s\u00f6yledi.<\/span><\/p>\n<h2 class=\"p2\"><span class=\"s1\"><b>A\u015f\u0131<\/b><\/span><\/h2>\n<p class=\"p1\"><span class=\"s1\">Oturumun ikinci konusu ise, Almanya\u2019da da \u00f6nemli tart\u0131\u015fmalara konu olan a\u015f\u0131 meselesi idi. A\u015f\u0131 meselesinde, insan fet\u00fcs\u00fc ya da h\u00fccrelerinden yap\u0131lan a\u015f\u0131lar\u0131n kullan\u0131p kullan\u0131lamayaca\u011f\u0131 \u00fczerinde bir m\u00fczakere yap\u0131ld\u0131. Bu konuda Do\u00e7. Dr. Soner Duman bir sunum yapt\u0131. Duman, bu konuda geni\u015f bir f\u0131khi \u00e7al\u0131\u015fma bulunmad\u0131\u011f\u0131n\u0131, ancak baz\u0131 \u00e7a\u011fda\u015f \u00e2limlerin ve f\u0131k\u0131h konseylerinin a\u00e7\u0131klamalar\u0131n\u0131n bulundu\u011funu, buralardan hareketle, baz\u0131 h\u00fck\u00fcmlerin verilebilece\u011fini s\u00f6yledi. \u0130slam\u2019da \u201cinsan onuru\u201d, \u201cinsan bedeninin sayg\u0131nl\u0131\u011f\u0131\u201d, \u201cbedenin dokunulmazl\u0131\u011f\u0131\u201d gibi temel ilkelerin \u00f6n planda oldu\u011funa vurgu yapan Duman, \u201cM\u00fckerrem olarak yarat\u0131lan insan\u0131n bedeni de elbette her t\u00fcrl\u00fc sayg\u0131s\u0131zl\u0131k ve a\u015fa\u011f\u0131lanmadan uzak olmal\u0131d\u0131r. Bu sebeplerle dinimizde ana kaide, \u00f6l\u00fc veya canl\u0131 bedenin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn bozulmamas\u0131 ve beden par\u00e7alar\u0131ndan herhangi bir ama\u00e7la istifade edilmemesi y\u00f6n\u00fcndedir.\u201d dedi. Ancak klasik f\u0131k\u0131h eserlerinden de anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla, hayat\u0131n\u0131 veya bir organ\u0131n\u0131 kaybetmek anlam\u0131nda ger\u00e7ek bir \u201cf\u0131kh\u00ee zaruret\u201d bulunmas\u0131 h\u00e2linde bu ilkelerden istisnaya gidilebildi\u011fini de s\u00f6yledi. Duman \u201cKayna\u011f\u0131 m\u00fcbah olmak kayd\u0131yla tedavi ve bilimsel ara\u015ft\u0131rma yapmak amac\u0131yla k\u00f6k h\u00fccrelerin elde edilmesi, geli\u015ftirilmesi ve kullan\u0131m\u0131 caiz olur. Ancak, k\u00f6k h\u00fccrenin kayna\u011f\u0131 haram k\u0131l\u0131nan bir \u015fey olursa bunlar\u0131n elde edilmesi caiz olmaz.\u201d dedi.<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">\u00c7ama\u015f\u0131r yumu\u015fat\u0131c\u0131lar\u0131n\u0131n hayvansal kaynakl\u0131 olmas\u0131n\u0131n da, istihale ger\u00e7ekle\u015fiyor ise caiz olaca\u011f\u0131n\u0131, burada domuz men\u015feli maddelerin istisna olmas\u0131 gerekti\u011fini, zira domuzun \u0130slam \u00fcmmetinin bir imtihan\u0131 oldu\u011funu ifade etti.<\/span><\/p>\n<h2 class=\"p2\"><span class=\"s1\"><b>Faiz<\/b><\/span><\/h2>\n<p class=\"p1\"><span class=\"s1\">Karz-\u0131 hasen uygulamas\u0131n\u0131n ekonomide bir alternatif finansman \u015fekli olu\u015fturup olu\u015fturamayaca\u011f\u0131 yolundaki soruyu ise Do\u00e7. Dr. S\u00fcleyman Kaya cevapland\u0131rd\u0131. Faizin haram olu\u015funun nas ve icma ile sabit oldu\u011funa, dolay\u0131s\u0131yla, M\u00fcsl\u00fcmanlar\u0131n finansman meselesine faiz d\u0131\u015f\u0131nda \u00e7\u00f6z\u00fcmler \u00fcretmelerinin elzem oldu\u011funda \u015f\u00fcphe olmad\u0131\u011f\u0131na dikkat \u00e7eken Kaya, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyada finansman meselesinin \u00f6nemli bir etken oldu\u011funu bunun i\u00e7in de karz-\u0131 hasen m\u00fcessesesine i\u015flerlik kazand\u0131rmaya y\u00f6nelik d\u00fcnyan\u0131n \u00e7e\u015fitli yerlerinde farkl\u0131 te\u015febb\u00fcslerin bulundu\u011funu s\u00f6yledi. Kaya \u00f6zetle \u015f\u00f6yle dedi: \u201cKarz-\u0131 hasenin b\u00fcy\u00fck yat\u0131r\u0131mlar i\u00e7in uygun bir finansman y\u00f6ntemi olmayaca\u011f\u0131 s\u00f6ylenebilir. Zira bu durum karz-\u0131 hasenin tabiat\u0131na ayk\u0131r\u0131d\u0131r. Karz-\u0131 hasen nakit ihtiyac\u0131 olan bir kimseye kar\u015f\u0131l\u0131ks\u0131z yard\u0131m etmektir, bir t\u00fcr teberrudur, ba\u011f\u0131\u015ft\u0131r. Bir firma veya \u015fahs\u0131n daha b\u00fcy\u00fck yat\u0131r\u0131m yapabilmek i\u00e7in karz-\u0131 hasen \u015feklinde yard\u0131m talep etmesi makul g\u00f6z\u00fckmemektedir. Buna mukabil, b\u00fcy\u00fck bir firman\u0131n acil nakit ihtiyac\u0131 i\u00e7in k\u0131sa vadeli, nispeten b\u00fcy\u00fck mebla\u011flar\u0131 karz-\u0131 hasen olarak talep etmesi m\u00fcmk\u00fcnd\u00fcr. Zira i\u015f hayat\u0131nda k\u0131sa vadeli nakde s\u0131k\u0131\u015fm\u0131\u015ft\u0131r, ne kadar b\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc bir firma olsa da nakit s\u0131k\u0131nt\u0131s\u0131 \u00e7ekmektedir. Yine hane halklar\u0131n\u0131n k\u0131sa veya uzun vadeli ihtiya\u00e7lar\u0131 i\u00e7in karz-\u0131 hasen talep etmeleri de normal kar\u015f\u0131lan\u0131r. Sonu\u00e7 olarak karz-\u0131 hasenin, yat\u0131r\u0131mlar\u0131n finansman\u0131 i\u00e7in uygun olmasa da bunun d\u0131\u015f\u0131ndaki finansman ihtiya\u00e7lar\u0131n\u0131n kar\u015f\u0131lanmas\u0131nda i\u015flevsel olaca\u011f\u0131 s\u00f6ylenebilir.<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Karz-\u0131 hasenin, mahiyeti gere\u011fi bir\u00e7ok durumda insanlar\u0131n nakit ihtiyac\u0131n\u0131 kar\u015f\u0131lama potansiyeline sahip olmas\u0131na ve ayet ve hadislerde buna y\u00f6nelik \u00e7ok ciddi te\u015fviklerin bulunmas\u0131na ra\u011fmen g\u00fcn\u00fcm\u00fczde neredeyse yok olmaya y\u00fcz tutmas\u0131n\u0131n bir\u00e7ok sebebi vard\u0131r. Bu sebepleri bor\u00e7 alan ve bor\u00e7 veren a\u00e7\u0131s\u0131ndan ayr\u0131 ayr\u0131 ele alabiliriz.\u201d<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Do\u00e7. Dr. S\u00fcleyman Kaya, enflasyon ve d\u00f6vizdeki de\u011fer kayb\u0131 sebebiyle, bor\u00e7 veren kimselerin bu oranda bir hak talep etmelerinin m\u00fcmk\u00fcn oldu\u011funu, ancak, bu oran\u0131n ancak borcun \u00f6denme tarihinden sonra belirlenebilece\u011fini s\u00f6yledi.<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Dr. Salih Ayd\u0131n ise k\u00f6t\u00fcl\u00fck problemi \u00e7er\u00e7evesinde Allah\u2019\u0131n k\u00f6t\u00fcl\u00fckleri ni\u00e7in yaratt\u0131\u011f\u0131 sorusuna cevaplar arad\u0131. Konuya, \u201ck\u00f6t\u00fcl\u00fck problemine nas\u0131l bir yakla\u015f\u0131m getirilebilir? K\u00f6t\u00fcl\u00fck vard\u0131r, \u00f6yleyse Tanr\u0131 yoktur (ilhad\/ateizm) veya k\u00f6t\u00fcl\u00fc\u011f\u00fcn sebebi olan ba\u015fka ikinci bir tanr\u0131 vard\u0131r (\u015firk\/seneviyye) demek zorunlu mudur? K\u00f6t\u00fcl\u00fck varsa Tanr\u0131 ya k\u00f6t\u00fcd\u00fcr ya da \u00e7aresizdir mi demek gerekir? Tanr\u0131 iyidir, g\u00fc\u00e7l\u00fcd\u00fcr, merhametlidir, diyeceksek k\u00f6t\u00fcl\u00fc\u011f\u00fc ink\u00e2r etmeliyiz veya en az\u0131ndan iflah olmaz bir miyopluk optimizmine raz\u0131 m\u0131 olmal\u0131y\u0131z?\u2019 \u015feklindeki sorularla giri\u015f yapan Dr. Ayd\u0131n, bu \u00e7etin problemle alakal\u0131 ya yads\u0131y\u0131c\u0131, ya da abart\u0131c\u0131 yakla\u015f\u0131mlar s\u00f6z konusu oldu\u011funu, 1755 y\u0131l\u0131ndaki Lizbon depremiyle \u00e7\u0131lg\u0131na d\u00f6nm\u00fc\u015f Voltaire duygusall\u0131\u011f\u0131yla bu problemin hi\u00e7 \u00e7\u00f6z\u00fclemeyece\u011fini s\u00f6yledi.<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">K\u00f6t\u00fcl\u00fc\u011f\u00fcn ilah\u00ee hikmetin gere\u011fi olarak dolayl\u0131 olarak var oldu\u011funu, ama Allah\u2019\u0131n buna r\u0131za g\u00f6stermedi\u011fini s\u00f6yleyen Ayd\u0131n \u00f6zetle \u015f\u00f6yle devam etti: <\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">\u201cCen\u00e2b-\u0131 Hakk, b\u00fcy\u00fck bir hikmete mebni olarak \u015ferri istemi\u015f, k\u00f6t\u00fcl\u00fc\u011f\u00fc, insan\u0131 daha b\u00fcy\u00fck hay\u0131rlara ve y\u00fcce gayelere ula\u015ft\u0131rmak i\u00e7in yaratm\u0131\u015ft\u0131r. Mutlak iyi olan\u0131 yaratmak hem aklen hem de dinen imk\u00e2ns\u0131zd\u0131r. \u00c7\u00fcnk\u00fc mutlak iyi olan Tanr\u0131n\u0131n benzeri ve dengi olacakt\u0131r. Metafizik olarak, \u2018Tanr\u0131 dileseydi hi\u00e7bir eksikli\u011fi ve k\u00f6t\u00fcl\u00fc\u011f\u00fc olmayan bir \u015fey ve bir d\u00fcnya yaratabilirdi.\u2019 ile \u2018Tanr\u0131 dileseydi kendi \u015ferikini yaratabilirdi.\u2019 e\u015fit sa\u00e7mal\u0131kt\u0131r. Di\u011fer taraftan \u2018ke\u015fke hi\u00e7 k\u00f6t\u00fcl\u00fck olmasayd\u0131\u2019 demek, \u2018ke\u015fke hi\u00e7bir \u015fey yarat\u0131lmasayd\u0131.\u2019 demektir. K\u00f6t\u00fcl\u00fck (\u015fer) denilen \u015fey b\u00fct\u00fcn t\u00fcrleriyle bir \u015fekilde yani dolayl\u0131 da olsa vard\u0131r ve irade edilmi\u015f, yani kaza ve takdir olunmu\u015ftur. \u2018Senin Rabbin dileseydi, tabi ki yery\u00fcz\u00fcndekilerin hepsi toplu olarak iman ederlerdi. Sen mi insanlar\u0131 m\u00fcmin olsunlar diye ikrah edeceksin.\u2019 (Yunus suresi, 99) Yarat\u0131lan \u015feylerden bir k\u0131sm\u0131 dilenecek fakat sevilmeyecektir, istenecek fakat ho\u015fnut olunmayacakt\u0131r. Cemal ve celal s\u0131fatlar\u0131n bir gere\u011fi olarak ilah\u00ee h\u00fck\u00fcm (kaza), takdir (kader) ve yaratma (halk) b\u00f6yle tecelli etmi\u015ftir.<\/span><\/p>\n<p class=\"p1\"><span class=\"s1\">Allah, helali irade ve takdir edip yaratt\u0131\u011f\u0131 gibi sevip raz\u0131 da olmu\u015ftur. Haram ise Allah\u2019\u0131n murad\u0131, mukadderat\u0131 ve yaratmas\u0131 olmakla birlikte r\u0131zas\u0131na muvaf\u0131k de\u011fildir. Ayn\u0131 \u015fekilde k\u00fcf\u00fcr ve k\u00f6t\u00fcl\u00fck dilenmi\u015ftir, fakat kullardan bu asla raz\u0131 olunmam\u0131\u015ft\u0131r. Bu \u00e2lemde k\u00fcfr\u00fcn olmas\u0131 y\u00fcce bir hikmete mebni olarak, kazay\u0131 ilah\u00eenin bir gere\u011fidir, fakat r\u0131zay\u0131 ilah\u00eeye muhaliftir.\u201d<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>IGMG Din \u0130sti\u015fare Kurulu (D\u0130K), 2019 y\u0131l\u0131 toplant\u0131lar\u0131n\u0131n d\u00f6rd\u00fcnc\u00fcs\u00fcn\u00fc ger\u00e7ekle\u015ftirdi. Kurul i\u015f\u00e7i \u00fccretlerinden, insan fet\u00fcs\u00fcnden elde edilen a\u015f\u0131lar\u0131n kullan\u0131m\u0131 gibi \u00e7e\u015fitli konulara dair g\u00f6r\u00fc\u015flerini a\u00e7\u0131klad\u0131. 26 Ekim\u2019deki D\u0130K toplant\u0131s\u0131n\u0131n ilk m\u00fczakere edilen konusu i\u015f\u00e7i \u00fccretlerinin belirlenmesi ve s\u00f6zle\u015fmelerde, b\u00f6yle yaz\u0131yor diye, i\u015f\u00e7i \u00fccretlerinin d\u00fc\u015f\u00fck tutulup tutulmayaca\u011f\u0131, i\u015f\u00e7inin ise, \u201c\u0130\u015fveren daha fazla \u00fccret almam gerekirken hakk\u0131m\u0131 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":38107,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0},"categories":[23256],"tags":[],"_links":{"self":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/38106"}],"collection":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/comments?post=38106"}],"version-history":[{"count":3,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/38106\/revisions"}],"predecessor-version":[{"id":38111,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/posts\/38106\/revisions\/38111"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media\/38107"}],"wp:attachment":[{"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/media?parent=38106"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/categories?post=38106"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.igmg.org\/tr\/wp-json\/wp\/v2\/tags?post=38106"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}