{"id":3027,"date":"2025-05-17T13:59:04","date_gmt":"2025-05-17T10:59:04","guid":{"rendered":"https:\/\/hikmetkapisi.com\/?p=3027"},"modified":"2025-05-18T03:52:49","modified_gmt":"2025-05-18T00:52:49","slug":"darul-islam-ve-darul-harb","status":"publish","type":"post","link":"https:\/\/hikmetkapisi.com\/en\/darul-islam-ve-darul-harb\/","title":{"rendered":"DARUL ISLAM AND DARUL WAR"},"content":{"rendered":"

"Before "Narrow"<\/strong> Let's focus on the concept. It is an Arabic word "Narrow"<\/strong>The literal meaning of the word is; a settlement, a town, a neighborhood and a plot of land, a place where a tribe stays and settles. (51) In Islamic terminology;<\/strong> It is used in the sense of \u201ca land that has been captured by the people of any belief with force and dominance.\u201d In all reliable sources; \u201cThe House of Unbelief, the House of Shirk, the House of the Mutegated, the House of Bagh and the House of Islam\u201d<\/strong> It is possible to come across compositions such as these. These are generally; \u201cKitabu\u2019l Jihad\u201d<\/strong> or \u201cKitabu\u2019s Sirah\u201d<\/strong> It has been mentioned in the chapters. If you pay attention, in all combinations; quality is in the foreground and they all express belief. Because for the believer; both the east and the west of the earth belong to Allah\u00fb Te\u00e2la (swt). The creator of all the worlds and the establisher of the order between them is only and only Allah\u00fb Te\u00e2la (swt). (The entire earth; \u201cIntention\u201d <\/strong>for the believers \u201cThe Original Homeland\u201d<\/strong> or \u201cHomeland of Residence\u201d<\/strong> It can be. Therefore, with \u201cHomeland\u201d "Narrow"<\/strong> There are big differences between the concepts.)<\/p>\n

It is stated in the Holy Quran: \u201cIt is not befitting for a believer to kill another believer except by mistake. Whoever kills a believer by mistake must free a believing slave and pay blood-money to his family, unless they donate it as charity. If the deceased is a believer and from a people who are enemies to you, then the killer must free a believing slave. If he is from a people with whom you have a treaty, then blood-money must be paid to his heirs and a believing slave must be freed. Whoever cannot find it, then fasting for two months in succession is obligatory for his repentance from Allah. Allah is All-Knowing, All-Wise.\u201d(52)<\/p>\n

After mentioning this verse, Imam-i Shafi'i (rh) said: \u201cAs it is seen, Allah Almighty (swt) has stated the blood-money for a believer who is killed by mistake and the freeing of a slave; and He has also stated the same situation for those whose blood, homeland and covenant are to be protected in the Dar al-Musalaha (House of the Prophet). There is no blood-money for a believer who is living in Dar al-Harb (House of the Prophet) whose blood and homeland are not innocent. There is an expiation. Because the blood of a believer is protected because he has faith.\u201d (53) The Messenger of Allah (pbuh) said:\u201cThe realm of Islam protects those who live in it from all kinds of aggression. The realm of war makes those who live in it permissible.\u201d<\/strong>(54) He explained the essence by declaring the ruling. Again, in another Hadith: \u201cBorders are not applied in Dar al-Harb\u201d<\/strong>(55) The provision has been mentioned. In the lands where the Taghuti forces are dominant, it is not possible to talk about the security of the believers in terms of their lives, property, mind, generation and religion. However, if they submit to the "Laws" of the Taghut originating from their whims and desires (i.e. if they accept captivity), they are protected in some cases. If you pay attention, in the lands where the Taghuti forces are dominant, all kinds of adultery, especially in brothels, are tolerated. Because \u201cGeneration safety\u201d<\/strong> destruction can only be achieved in this way. Every kind of alcohol is produced by the taghuti powers themselves. Gambling is allowed, usury and usury are widespread. They cannot even tolerate the veils of believing women!.. Because the guardian of the unbelievers is Satan. Satan orders them to spread discord and corruption.<\/p>\n

In the Holy Quran, it is stated: \u201cThose who believe and migrate, those who shelter and help those who strive in the way of Allah with their wealth and their lives, are protectors of one another. As for those who believe and do not migrate, you have no guardianship over them until they migrate. But if they ask you for help in religion, it is incumbent upon you to help them, except against a people who have made a treaty with you. Allah is Seeing of what you do.\u201d(56) There is no guardianship (political covenant established by allegiance) between the leaders of Dar al-Islam (the state of Sharia) and the believers who reside in Dar al-Harb. Indeed, the Messenger of Allah (pbuh) did not accept the "Meccan" people who became Muslims and wanted to migrate to Medina after the "Treaty of Hudaybiyyah". Because this was one of the articles of the treaty. As it is known, the party that broke the "Treaty of Hudaybiyyah" was the Meccan polytheists. (57) It is known that the Messenger of Allah (pbuh) said: "It is necessary to be loyal to the covenants, it is not permissible to betray and stab in the back." (58) It is also deduced from the hadith of Abu Sa'labah that; after the treaty was concluded in the Battle of Khaybar, a group of Jews came and said: "We have gardens. Some of your friends entered these gardens and took broad beans or garlic." Thereupon, the Messenger of Allah (pbuh) said to Abdurrahman b. He ordered Avf (rh.a) to say among the believers: "The Messenger of Allah said; "I do not consider the property of the people of the covenant (those with whom we made a covenant) lawful for you without any right." (59) Hanafi scholars have based their view on the fact that faith and covenant bring with them all security (life, property, generation, mind and religion).<\/p>\n

\u00a0<\/strong>\u00a0 \u00a0To the lands under Muslim rule and where Islamic laws are applied. \u201cHouse of Islam\u201d<\/strong> It is said. Imam-i Sarakhsi mentions the ruling, \u201cThe reason why we say Daru'l Islam is to declare the administration and sovereignty\u201d (60). Imam-i Kasani says, \u201cThe purpose of attributing a dar (country) to \u201cIslam\u201d or \u201cKufr\u201d is not the nature of Islam or kufr itself. The purpose is security and fear. If sovereignty and security in a town (Dar) absolutely belongs to the believers and fear likewise belongs to the unbelievers, that place is \u201cHouse of Islam\u201d<\/strong>However, if security and sovereignty belong to the unbelievers and fear belongs to the believers, then that is \u201cDarul Harb\u201d<\/strong>Because the implementation of the rules (implementation of the boundaries) is related to security and fear\u201d(61). As a result, the Hanafi jurists agree on the rule: \u201cThe Dar\u00fb\u2019l-Islam is the place where the sovereignty and judgment of the ul\u00fb\u2019lemr of the believers are valid and where the rules of Islam are implemented.\u201d(62) In fact, there is no disagreement among the mujtahid imams of the Ahl as-Sunnah wa\u2019l-Jama\u2019ah on this issue.\u201d (63)<\/p>\n

THE TRANSFORMATION OF DARUL ISLAM INTO DARUL HARBA <\/strong><\/p>\n

\u201cThere are three dangers that await an Islamic country governed by the laws revealed by Allah Almighty (swt):<\/p>\n

First:<\/strong>\u00a0\u00a0 Unbelievers may invade or conquer.<\/p>\n

Latter:<\/strong>\u00a0\u00a0\u00a0 The people of a city or region may collectively apostatize and occupy it.<\/p>\n

Third:<\/strong> Non-Muslims who are bound to the Ulu'lamr by a dhimma contract can break the dhimma contract and invade the lands they are in.(64) In all three of these cases, jihad becomes "Fard al-Ayn" for the believers. Because in all three cases, the Islamic land is invaded by the infidels.(65) However, does the "House of Islam" turn into a House of War with the invasion? Ibn Abidin mentions the following ruling: \u201cThe lands held by the infidels are Islamic lands, not war lands. Because the infidels have not been able to establish the rule of infidelity there. Perhaps the judges and governors there are Muslims; the infidels obey them out of necessity or without necessity. In every city where there is a governor (elected by the Muslims), it is permissible to perform the Friday prayer and the festivals and to appoint a judge. If the governors are infidels, it is permissible for the Muslims to appoint a governor (observing the conditions) and to perform the Friday prayer. The judge becomes a judge by the election of the Muslims and it is obligatory for the Muslims to seek a Muslim governor for themselves.\u201d(66)<\/p>\n

If you pay attention, the believers who fell under the invasion will be subjected to one of their own "Governor"<\/strong> and one "Kadi" <\/strong>if they appoint and apply the rules of Islam among themselves \u201cHouse of Islam\u201d<\/strong> The rule continues. If they do not do this and the implementation of the rules of infidelity begins, they will lose their authority. As a matter of fact, in many Islamic countries; after the invasion of infidels and apostates; believers \u201cGovernor\u201d, \u201cQadi\u201d, \u201cFriday Imam\u201d and \u201cAmil\u201d<\/strong> Because they did not determine it, the rules of blasphemy gained strength.<\/p>\n

In an invaded Muslim land, \u201cthe implementation of the rules of disbelief and the failure to rule there with any of the Islamic rules (Hadd-i Zina, Hadd-i Shurb, Hadd-i Qazf, Hadd-i Sirkat, Rajm etc.) and the Muslims not to apply to the judge they choose from among themselves\u201d results in the transformation into Dar al-Harb.(67) According to the Imamayn\u2019s view, a land that was Dar al-Islam with the implementation of the rules of disbelief becomes a \u201cDar al-Harb\u201d. This is the applicable view.(68) Imam al-Qasani mentions the following ruling: \u201cNo judgement (court) that is not ruled according to the Sharia has the value of a judgement.\u201d(69) Therefore, the believers; Their leaving aside the commands of Allah Almighty (swt) and the Messenger of Allah (pbuh) and resorting to the Taghuti powers in matters of disagreement can be interpreted in two ways. First: They were carried away by their own desires and passions and accepted the rules of disbelief within themselves! Second: They did not accept the rules of Taghut, but did not feel obliged to do so. In both cases, the Muslims in that land lost their sovereignty and security and were enslaved.<\/p>\n

According to Imam Azam Abu Hanifa (may Allah have mercy on him), three conditions must be met with the invasion. First:<\/strong> The rules of shirk must be implemented within it.<\/p>\n

Latter: <\/strong> It must be adjacent to Darul Harb.<\/p>\n

Third:<\/strong> With the previous security in it, according to his soul (i.e. the believer \u201cpleasure\u201d<\/strong> and zimmi \u201cdebit agreement\u201d<\/strong> (70) Ibn Abidin: \u201cIf the disbelievers seize a country from the Islamic countries, or if the people of a city become apostates and implement the rules of disbelief, or if they seize the country of the dhimmis by breaking their covenant, the Islamic country will not become a war zone in these three cases. The transformation of an Islamic country into a war zone -Allah forbid- depends on the fulfillment of one condition. That is, the rules of disbelief should be implemented in it. When an Islamic country (the Dar\u00fc'l-Islam) becomes a War Zone, the Hadd and retaliation cannot be implemented there. It is permissible for a Muslim captive to attack the property and lives of the disbelievers. It is not permissible to violate the honor of women. He mentions the following ruling: "When a war zone becomes a war zone, the "rules of Islam" are applied" (71).<\/p>\n

Shaykh al-Islam Mustafa Sabri Efendi \u201cKitab\u00fb\u2019l \u0130lm ve\u2019l Akl ve\u2019l Mak\u00fbl\u201d<\/strong> In the introduction of his work: \u201cThe world is divided into two in terms of law: Dar\u00fb'l-Islam and Dar\u00fb'l-Harb!.. In Dar\u00fb'l-Islam; Islamic jurisprudence dominates life, all affairs are regulated according to the rules revealed by Allah (swt). There, believers are safe and dominant. In Dar\u00fb'l-Harb; Islamic rules are openly rejected and Muslims lose their security. The Democratic-Secular Republic established in T\u00fcrkiye; by accepting the civil code, abolished Islamic jurisprudence and started to rule with laws brought from Europe in other matters. For this reason, it was included in the second part (Daru'l-Harb)\u201d<\/strong> mentions the ruling. Again \u201cMevkiful Be\u015fer\u201d<\/strong> In his work titled: \u201cThe latest disease that has intensified the decline of Muslims and that they have contracted is the disease of imitating the West! Even syphilis cannot be equal to this disease in terms of severity and damage. The strange thing is that this disease has also infected those who wanted to treat it without them realizing it. The scholars in Egypt see this disease as harmless. It is certain that the consciousness of nationalism is rapidly developing in the Arab world! And I say that this consciousness of nationalism will prevail over the Islamic consciousness.<\/p>\n

He draws attention to the developments in Islamic lands by saying, \u201cThe disasters suffered by Muslim T\u00fcrkiye, the operations to alienate them from Islam by force and the calamities they suffered did not affect the Egyptian scholars and writers at all, and they still do not.\u201d(72) Prof. Hilmi Ziya \u00dclken, Ord.: \u201cThe Islamists were strongly defending their rigid, rule-based views in the implementation of the laws. Mustafa Sabri (the Shaykh al-Islam of the Armistice period), one of the last representatives of this attack, stated the following in the introduction of an Arabic work he wrote during his exile in Egypt\u2026\u201d(73) The statement he is referring to is the one we mentioned at the beginning of the article. However, what is not in the work is;\u00a0 The sentence \u201cThe Islamic world is at war with the Turks\u201d has been added!<\/strong>. Prof. Dr. Erol G\u00fcng\u00f6r; Because \u015eeyhulislam Mustafa Sabri Efendi did not like the founders of the Republic of T\u00fcrkiye \u201cT\u00fcrkiye Darul Harb\u201dt<\/strong>ir, in the opinion of what he said!..(74) However, Republic of T\u00fcrkiye \u201cHouse of Islam\u201d<\/strong> It is not a (Shariah state) but a Democratic-Secular Modern state. According to Article 163 of the Penal Code; It is a crime to make propaganda to adapt the fundamental regulations of the state to religion. In other words\u00a0 \u201cIslamic Laws Must Be Implemented\u201d<\/strong> diyen kimse, \u015fu\u00e7 i\u015flemi\u015f olur. (Bug\u00fcn 163. madde kalkm\u0131\u015ft\u0131r ama onun yerine y\u00fcr\u00fcrl\u00fc\u011fe konulan Ter\u00f6rle M\u00fccadele Kanunu’nda ayn\u0131 durum s\u00f6zkonusudur.) Nitekim 7 Kas\u0131m 1982’de halk oyuna sunulan ve %92 oran\u0131nda “Evet” denilen Anayasa’da; hangi dinden olursa olsun (M\u00fcsl\u00fcman, Yahudi, Hr\u0131stiyan vs.) b\u00fct\u00fcn vatanda\u015flar\u0131n e\u015fit oldu\u011fu “Genel Esaslar” b\u00f6l\u00fcm\u00fcnde yer alm\u0131\u015ft\u0131r. Ayr\u0131ca Teokrasi’ye (Teo: Latince’de “Allah” manas\u0131na kullan\u0131l\u0131r) dayanan siyasi bir hareket yasaklanm\u0131\u015ft\u0131r.”<\/p>\n

DAR\u00db'L HARBIN'S TRANSFORMATION INTO DAR\u00db'L ISLAM <\/strong><\/p>\n

\u201cDaru\u2019l-Harb becomes Daru\u2019l-Islam on one condition. This condition is that the laws of Islam are implemented in that place.(75) There is agreement among the mujtahids on this matter.<\/p>\n

Molla Husrev: \u201cThe Dar al-Harb in which the rules of Islam are applied becomes Dar al-Islam. Just like performing the Friday and Eid prayers!.. Even if the infidels who are residents of that town (Darul Harb) stay there and that town is not adjacent to Dar al-Islam, the situation is the same.\u201d(76) He mentions the following ruling!.. Because, it is established by the Sunnah of the Messenger of Allah (pbuh) that \u201cFriday and Eid prayers can be performed in the town where the hadds are applied and the rules are executed with the permission of the \u201cUlu\u2019lamr\u201d!.. When the hadds are applied; it means that the administration and sovereignty in that town belongs to the believers. In a town, the believers; \u201cThe imam of Friday prayer\u201d<\/strong> If they perform the Friday prayer behind the imam appointed by the political administration in that town, they cannot talk about jihad "against that political administration"! Because every act of worship is performed by complying with the conditions of its performance. The conditions for performing the Friday and Eid prayers are the conditions sought after by the person responsible. The existence of those conditions is evidence that the believers have administration and sovereignty. No believer can set out to obey the "Rebels and Baghi" who want to destroy their administration and sovereignty. This issue should be well known and those who exploit Islam for their "democratic" desires should not be given a chance. Because those who leave the consent of Allah Almighty (cc) aside and act according to their desires and whims, \u201cSincerity\u201d<\/strong> "There is no such thing."\u00a0 (Yusuf Kerimo\u011flu, Trust and Driving License) <\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 RESOURCES<\/strong><\/p>\n

\u00a0(51) \u0130bn-i Manzur \u2013 Lisanu'l Arab -Beirut: 1955, C: 4, Sh: 298. <\/b><\/p>\n

\u00a0(52) Surah An-Nisa: 92. <\/b><\/p>\n

\u00a0(53) Imam Shafii \u2013 Er Risale \u2013 Cairo: 1979 (2nd Edition) Page: 301-302, Article: 837. <\/b><\/p>\n

\u00a0(54) Imam Abu'l Hasan Al-Mawardi \u2013 Al-Ahkam al-Sultaniyya \u2013 Cairo: 1966, Page: 60. <\/b><\/p>\n

\u00a0(55) Imam-i Sarakhsi \u2013 Al-Mabsut \u2013 Beirut: ty D. Marife Publication, Vol: 9, Page: 100. Also Imam-i Marginani \u2013 Al-Hidayah Commentary on Bidayat al-Mubtadi \u2013 Cairo: 1965, Vol: 2, Page: 103. Ibn-i Humam \u2013 Fath al-Qadir \u2013 Beirut: 1316, Vol: 4, Page: 153. Molla Khusraw \u2013 Durar al-Hukkam fi Sharh al-Ghurari al-Ahkam \u2013 Istanbul: 1307, Vol: 2, Page: 66. <\/b><\/p>\n

\u00a0(56) Surah Al-Anfal: 72. <\/b><\/p>\n

\u00a0(57) Imam-i Marginani \u2013 El Hidayah \u015eerh\u00fb Bidayat\u00fcl M\u00fcbtadi -Cairo: 1965. Vol: 2, Page: 138. <\/b><\/p>\n

\u00a0(58) Ibn-H\u00fcmam \u2013 Feth\u00fb'l Kadir \u2013 Beirut: 1316, D. Sadr Mtb. C: 4, Sh: 294. <\/b><\/p>\n

\u00a0(59) Imam Muhammad \u2013 Age Page: 148. <\/b><\/p>\n

\u00a0(60) Imam Sarakhsi \u2013 Al-Mabsut \u2013 Beirut: ty D. Marife Publication, Vol: 10, Page: 114. <\/b><\/p>\n

\u00a0(61) Imam al-Kasani - Al-Bada'u's Senai fi Tertibi'sh Sharai - Beirut:1974, (2nd Edition) Vol:7, Page:131. <\/b><\/p>\n

\u00a0(62) Imam-i Debusi \u2013 Facility Minister \u2013 Cairo: Ty page: 158. Also El Kuhistani \u2013 Jami\u2019ur Rumuz \u2013 Istanbul: 1300 C:2, page: 311. <\/b><\/p>\n

\u00a0(63) Ibn Qudamah al-Hanbali \u2013 Al-Mughni \u2013 Beirut: 1972, Vol: 10, Page: 103. Also Imam Shar'ani \u2013 Cairo: 1305 Vol: 2, Page: 153. <\/b><\/p>\n

\u00a0(64) Sheikh Nizamuddin and a delegation Age, Vol: 2, Page: 232. Also Imam al-Kasani \u2013 Age Vol: 7, Page: 131. <\/b><\/p>\n

\u00a0(65) Imam-i Marginani \u2013 Age, Vol: 2, Page: 135. Also Ibn-i Humam \u2013 Feth\u00fb'l Kadir \u2013 Beirut: 1316, Vol: 4, Page: 280. Molla Khusraw \u2013 Age, Vol: 1, Page: 282. <\/b><\/p>\n

\u00a0(66) \u0130bn-i Abidin \u2013 Age C: 3, Sh: 296 (Tetimme section). <\/b><\/p>\n

\u00a0(67) El Kuhistani \u2013 Camiur Rumuz \u2013 Istanbul: 1300, Vol: 2, Page: 311. Also, Fetawa-i Bezzaziye (In the Preface of Fetawa-i Hindiyye), Beirut: 1400, Vol: 6, Page: 312. <\/b><\/p>\n

\u00a0(68) Sheikh Nizamuddin and a delegation \u2013 Al-Fatewa-i Hindiyya \u2013 Beirut: 1400, Vol: 2, Page: 232. <\/b><\/p>\n

\u00a0(69) Imam al-Kasani \u2013 Al-Bada'i's Senai fi Tertibi'sh Sharai \u2013 Beirut: 1974, Vol: 7, Page: 142. <\/b><\/p>\n

\u00a0(70) Imam-i Sarakhsi \u2013 El Mebsut \u2013 Beirut: ty. D. Marife Publication Vol: 10, page: 114. Also Ibn-i Abidin \u2013 Raddul Mukhtar Ala'd Durri'l Mukhtar \u2013 Istanbul: 1983, \u015eamil Publications Vol: 8, page: 448. Molla Khusraw \u2013 Durerul Hukkam fi commentary Gureri'l Ahkam \u2013 Istanbul: 1307, page: 1, page: 290. Sheikh Nizamuddin and a delegation \u2013 Age Vol: 2, page: 232. <\/b><\/p>\n

\u00a0(71) \u0130bn-i Abidin \u2013 Age C: 8, Sh: 452. <\/b><\/p>\n

\u00a0(72) \u015eeyh\u00fc'l-Islam M. Sabri Efendi-Mevk\u0131f\u00fb'l-Beser Tahte Sultani'l-Kadir-Cairo:1352, Page:7. <\/b><\/p>\n

\u00a0(73) Prof. Hilmi Ziya \u00dclken \u2013 History of Contemporary Thought in T\u00fcrkiye \u2013 Ist: 1979, Page: 198. <\/b><\/p>\n

\u00a0(74) Prof. Dr. Erol G\u00fcng\u00f6r \u2013 Current Issues of Islam \u2013 Ist: 1981, Page: 235. <\/b><\/p>\n

\u00a0(75) Sheikh Nizamuddin and a delegation \u2013 Al-Fatewa-i Hindiyya \u2013 Beirut: 1400, Vol: 2, Page: 232. <\/b><\/p>\n

\u00a0(76) Molla Husrev \u2013 Durerul Hukkam fi Commentary Gureriul Ahkam, Istanbul: 1307, Vol: 1, Page: 290. <\/b><\/p>\n

Yusuf KERIMOGLU<\/p>","protected":false},"excerpt":{"rendered":"

“\u00d6nce “Dar” mefhumu \u00fczerinde dural\u0131m. Arap\u00e7a bir kelime olan “Dar”\u0131n lugat m\u00e2n\u00e2s\u0131; yerle\u015fme mek\u00e2n\u0131, belde, mahalle ve arsalar\u0131n tamam\u0131, bir kavmin konaklad\u0131\u011f\u0131, yerle\u015fti\u011fi yerdir.(51) \u0130sl\u00e2mi \u0131st\u0131lahta; “Herhangi bir inan\u00e7 sahiplerinin kuvvet ve h\u00e2kimiyetle ele ge\u00e7irdi\u011fi belde” manas\u0131na kullan\u0131l\u0131r. B\u00fct\u00fcn m\u00fbteber kaynaklarda; “Dar\u00fb’l K\u00fcf\u00fcr, Dar\u00fb’\u015f \u015eirk, Dar\u00fb’l M\u00fctegallibe, Dar\u00fb’l Ba\u011fy ve Dar\u00fb’l \u0130sl\u00e2m gibi terkiplere raslamak […]<\/p>","protected":false},"author":1,"featured_media":3060,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[451,1],"tags":[],"class_list":["post-3027","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-akaid","category-genel"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/3027","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/comments?post=3027"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/3027\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media\/3060"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=3027"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=3027"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=3027"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}