HAZIRLAYAN : ZEL\u0130HA SAYILI K\u00dc\u00c7\u00dcK<\/p>\n\n\n\n
G\u0130R\u0130\u015e<\/p>\n\n\n\n
Kerbela Olay\u0131, H.10 Muharrem 61\/M.10 Ekim 680\u2019de, Hz. H\u00fcseyin\u2019le Emevi h\u00fck\u00fcmdar\u0131 Yezid aras\u0131nda ya\u015fanan, Hz. H\u00fcseyin ve yan\u0131ndaki 72 ki\u015finin susuz b\u0131rak\u0131larak \u015fehit edildi\u011fi, \u0130slam tarihinin en \u00f6nemli olaylar\u0131ndan biridir. Bu olay \u0130slam alemini \u00e7ok derinden etkilemi\u015f, edebiyata ve di\u011fer sanatlara konu olmu\u015ftur. Maktel ve taziye gibi t\u00fcrlerde i\u015flenmi\u015ftir.<\/p>\n\n\n\n
Kerbela Olay\u0131 Hadikat\u00fc\u2019s-S\u00fceda ve Maktel\u2019i-Al\u2019i Resul yazmalar\u0131n\u0131n resimlerinde g\u00f6r\u00fclmesiyle de \u00f6nemli bir yer tutar. Ayr\u0131ca duvar resimlerinde ve bask\u0131larda da g\u00f6r\u00fclmektedir.<\/p>\n\n\n\n
1.KERBELA OLAYI\u2019NIN ORTAYA \u00c7IKI\u015eI<\/p>\n\n\n\n
Hz. Muhammed\u2019in vefat\u0131 ile ba\u015flayan hilafet(G\u00dcNG\u00d6R, ?:773), Hz. Ebu Bekir\u2019 den sonra s\u0131ras\u0131yla ve birtak\u0131m y\u00f6ntemlerle Hz. \u00d6mer, Hz. Osman ve Hz. Ali olarak devam etmi\u015f ve vefatlar\u0131na kadar \u0130slam toplumunu y\u00f6netmi\u015flerdir(KILI\u00c7, 2010:16). Hilafet konusundaki anla\u015fmazl\u0131k \u00f6zellikle Hz. Osman\u2019\u0131n halife se\u00e7ilmesi ile artm\u0131\u015f, Hz. Osman\u2019\u0131n akrabalar\u0131n\u0131 \u00f6nemli mevkilere atamas\u0131, onlar\u0131n Arap olmayanlara kar\u015f\u0131 olumsuz tutumlar\u0131, ekonomik de\u011fi\u015fiklikler ve daha bir \u00e7ok sebep, halife kar\u015f\u0131tlar\u0131n\u0131n artmas\u0131na sebep olmu\u015ftur(G\u00dcNG\u00d6R, ?:773).<\/p>\n\n\n\n
Hz. Ali\u2019nin \u015fehit edilmesinden sonra Kufe\u2019lilerin biati \u00fczerine Hz. Hasan hilafet makam\u0131na ge\u00e7mi\u015f (40\/660), di\u011fer taraftan, Muaviye\u2019de 40\/660\u2019ta Kud\u00fcs \u015fehrinde \u015eaml\u0131lar taraf\u0131ndan halife ilan edilmi\u015ftir(KILI\u00c7, 2010:16). Hilafeti kendinde toplamak isteyen Muaviye b\u00fcy\u00fck bir ordu ile Kufe\u2019ye y\u00fcr\u00fcm\u00fc\u015f, ona kar\u015f\u0131 koyacak askeri g\u00fcc\u00fc olmayan Hz. Hasan, karde\u015fi H\u00fcseyin\u2019in kar\u015f\u0131 gelmesine ra\u011fmen, Muaviye ad\u0131na hilafetten vazge\u00e7mi\u015ftir(\u00d6ZKAN, 2010:92). Baz\u0131 kaynaklara g\u00f6re de Hz. Hasan birka\u00e7 ay halifelik yapt\u0131ktan sonra Kufe Beyt\u00fc\u2019l-Mal(Hazine)\u2019den bir miktar paran\u0131n kendisine (Hasan\u2019a) verilmesi, Hz. Ali ve taraftarlar\u0131n\u0131n cuma g\u00fcnleri camilerde k\u00f6t\u00fclenmemesi ve Fars b\u00f6lgesindeki Dar-\u0131 Becid denen yerin harac\u0131n\u0131n (Hasan\u2019a) ba\u011f\u0131\u015flanmas\u0131 gibi \u015fartlarla iktidar\u0131 Muaviye\u2019ye devretmi\u015ftir(\u00d6ZKAN, 2010:91). Hz. H\u00fcseyin ve Hucr b. Adi gibi baz\u0131 kimseler, Hz. Hasan\u2019\u0131n Muaviye ile anla\u015fmas\u0131na, arkas\u0131ndaki M\u00fcsl\u00fcmanlar\u0131 k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc gerek\u00e7esiyle kar\u015f\u0131 \u00e7\u0131kt\u0131larsa da Hasan karar\u0131ndan d\u00f6nmeyerek adamlar\u0131 ile birlikte Medine\u2019den Kufe\u2019ye gitmi\u015f ve oraya gelen Muaviye\u2019ye vard\u0131klar\u0131 anla\u015fmay\u0131 \u015fahsen de teyit ettirmi\u015ftir(661)(FI\u011eLALI, 1997:283). Hucr b. Adi, Cemel Vakas\u0131\u2019nda ve S\u0131ffin Sava\u015f\u0131\u2019nda Hz. Ali\u2019nin kumandan\u0131 olarak bulunmu\u015ftur ve Hz. Ali yanda\u015f\u0131d\u0131r(BOZKURT, 1998:278). Ki\u015fili\u011fi sava\u015fmaya m\u00fcsait olmayan, \u00f6zellikle Kufelilerden olu\u015fan taraftarlar\u0131na g\u00fcvenmeyen ve muhtemelen Muaviye ile ba\u015f edemeyece\u011fini anlayan Hz. Hasan, H. 41 y\u0131l\u0131nda baz\u0131 taraftarlar\u0131n\u0131n muhalefetine ra\u011fmen, hilafeti Muaviye\u2019ye devretmi\u015f ve ard\u0131ndan da Medine\u2019ye gidip oraya yerle\u015fmi\u015ftir(\u00d6ZKAN,2010:92). Hz. Hasan burada kendisine yap\u0131lan birka\u00e7 zehirleme giri\u015fiminden sonra, kar\u0131s\u0131 Cu\u2019de\u2019 nin onu zehirlemesiyle vefat etmi\u015ftir(669)(FI\u011eLALI, 1998:283, AND,2010:369).<\/p>\n\n\n\n
Muaviye\u2019nin kurdu\u011fu Emevi Devleti, pek \u00e7ok yerde direni\u015flerle kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. Bu direni\u015fin sebeplerinin ba\u015f\u0131nda, Muaviye\u2019nin hilafeti zorla elde etti\u011fini d\u00fc\u015f\u00fcnmeleri ve Arap halk\u0131n\u0131 di\u011fer M\u00fcsl\u00fcman milletlerden \u00fcst\u00fcn g\u00f6rmeleri gibi sebepler vard\u0131r. B\u00fct\u00fcn direni\u015fe ra\u011fmen Muaviye siyasi birli\u011fi sa\u011flamay\u0131 ba\u015farm\u0131\u015ft\u0131r. Bununla birlikte hayat\u0131n\u0131n sonlar\u0131na do\u011fru o\u011flu Yezid\u2019i veliaht tayin etmi\u015ftir(G\u00dcNG\u00d6R, ?:773-774).<\/p>\n\n\n\n
\u0130slam tarihinde kurul ve se\u00e7ime dayal\u0131 halifelik sistemini de\u011fi\u015ftirerek yerine o\u011flunu tayin fikrini (veliahtl\u0131k) ilk ortaya atan ki\u015finin Muaviye oldu\u011fu bilinir(KILI\u00c7, 2010:16).<\/p>\n\n\n\n
Hz. Hasan\u2019\u0131n vefat\u0131 haberinin Kufe\u2019ye ula\u015fmas\u0131 \u00fczerine taraftarlar\u0131 Hz. H\u00fcseyin\u2019e, \u201cbabas\u0131yla a\u011fabeyinin intikam\u0131n\u0131 almak i\u00e7in emrini beklediklerini\u201d bildiren bir mektup g\u00f6ndermi\u015flerdir. Hucr b. Adi\u2019nin, Muaviye\u2019nin emriyle ba\u015flat\u0131lan camilerde Hz. Ali\u2019ye hakaret etme faaliyetine kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 i\u00e7in \u00f6ld\u00fcr\u00fclmesi \u00fczerine (51\/671), Kufe\u2019nin ileri gelenlerinden bir ki\u015fi hem bu haberi iletmek hem de H\u00fcseyin\u2019i Kufe\u2019ye getirmek amac\u0131yla Medine\u2019ye gitmi\u015ftir. Durumdan haberdar olan Muaviye Hz. H\u00fcseyin\u2019e fitne \u00e7\u0131karmak isteyen kimselere f\u0131rsat vermemesi konusunda tavsiyede bulunmu\u015f, o da cevap olarak mektubunda, \u201cSeninle sava\u015fmak ve sana kar\u015f\u0131 \u00e7\u0131kmak niyetinde de\u011filim\u201d demi\u015ftir(FI\u011eLALI, 1998:519).<\/p>\n\n\n\n
Muaviye\u2019nin vefat\u0131ndan (H. 60 \/ M. 680) sonra Yezid halife olmu\u015ftur. Hz. H\u00fcseyin, hilafeti me\u015fru hakk\u0131 kabul etti\u011finden Yezid\u2019in halifeli\u011fini kabul etmemi\u015ftir. Bunu duyan Kufeliler ona mektuplar ve el\u00e7iler g\u00f6ndererek halifeli\u011fini kabul etmeye haz\u0131r olduklar\u0131n\u0131 bildirmi\u015flerdir. Bunun \u00fczerine Hz. H\u00fcseyin, durumu yerinde incelemesi i\u00e7in M\u00fcslim b. Akil\u2019i Kufe\u2019ye yollam\u0131\u015ft\u0131r. 9 Temmuz 680 tarihinde \u015fehre ula\u015fan M\u00fcslim, Hz. H\u00fcseyin ad\u0131na biat almaya ba\u015flam\u0131\u015ft\u0131r(FI\u011eLALI,1998:519). Hz. H\u00fcseyin, Mekke\u2019de Yezid\u2019e biat etmek istemedi\u011finden ve b\u00f6ylesi bir durumda devletin g\u00fc\u00e7lerine kar\u015f\u0131 kendisine arka \u00e7\u0131kacak bir taraftar kitlesine Mekke\u2019de sahip olmad\u0131\u011f\u0131ndan dolay\u0131, ayr\u0131ca Mekke\u2019de kald\u0131\u011f\u0131 takdirde Yezid\u2019in hac dolay\u0131s\u0131yla olu\u015facak kalabal\u0131k ve karga\u015fadan istifade ederek kendisine bir suikast d\u00fczenleyebilece\u011finden endi\u015felendi\u011finden de Mekke\u2019de kalmak istememi\u015ftir(KILI\u00c7 ,2010:30). Hz. H\u00fcseyin durumu ara\u015ft\u0131rmas\u0131 i\u00e7in g\u00f6nderdi\u011fi M\u00fcslim b.Akil\u2019den ald\u0131\u011f\u0131 iyi haberleri \u00fczerine, yak\u0131nlar\u0131 ve ailesi ile birlikte Mekke\u2019den Kufe\u2019ye do\u011fru yola \u00e7\u0131km\u0131\u015ft\u0131r(680)(G\u00dcNG\u00d6R, ?:774). M\u00fcslim, Hz. Ali\u2019nin b\u00fcy\u00fck karde\u015fi, Hz. H\u00fcseyin\u2019in de amcas\u0131 olan Akil\u2019in o\u011fludur(Y\u0130\u011e\u0130T, 2006:92).<\/p>\n\n\n\n
Bunlar\u0131n \u00fczerine Yezid, M\u00fcslim\u2019in bu faaliyetini \u00f6\u011frenince Kufe Valisi Nu\u2019man b. Be\u015fir el-Ensari\u2019yi g\u00f6revden alarak yerine Basra Valisi Ubeydullah b. Ziyad\u2019\u0131 tayin etmi\u015f ve ondan M\u00fcslim\u2019i \u015fehirden \u00e7\u0131karmas\u0131n\u0131 veya \u00f6ld\u00fcrmesini istemi\u015ftir(FI\u011eLALI, 1998:519).Ubeydullah b. Ziyad, k\u0131sa zamanda duruma hakim olmu\u015f ve M\u00fcslim b. Akil\u2019i \u015fehit ettirmi\u015ftir. Hz. H\u00fcseyin Kufe\u2019ye do\u011fru ilerlerken M\u00fcslim\u2019in \u00f6ld\u00fc\u011f\u00fcn\u00fc ve Kufe halk\u0131n\u0131n aleyhine d\u00f6nd\u00fc\u011f\u00fcn\u00fc \u00f6\u011frenmi\u015f bunun \u00fczerine geri d\u00f6nmek istemi\u015f(G\u00dcNG\u00d6R, ?:774) fakat bu defa da M\u00fcslim\u2019in o\u011fullar\u0131 ve karde\u015flerinin \u0131srar\u0131 \u00fczerine yola devam etmeye mecbur kalm\u0131\u015ft\u0131r. Bu arada Hz. H\u00fcseyin, taraftarlar\u0131na isteyenlerin ayr\u0131labilece\u011fini s\u00f6ylemi\u015f ve o ayr\u0131lanlardan sonra yan\u0131nda sadece aile fertleriyle birlikte yakla\u015f\u0131k yetmi\u015f ki\u015fi kalm\u0131\u015ft\u0131r(FI\u011eLALI, 1998:519). Kufe\u2019 ye do\u011fru ilerlerken, yolunu kesen Ubeydullah b. Ziyad kuvvetleriyle kar\u015f\u0131la\u015f\u0131nca y\u00f6n\u00fcn\u00fc Kerbela\u2019ya d\u00f6nd\u00fcrm\u00fc\u015ft\u00fcr(G\u00dcNG\u00d6R, ?:774).). Kerbela bug\u00fcn Irak devleti s\u0131n\u0131rlar\u0131 i\u00e7erisinde bulunan ve \u00fclkenin ba\u015fkenti Ba\u011fdat\u2019\u0131n yakla\u015f\u0131k 100 km g\u00fcney bat\u0131s\u0131nda yer alan \u00f6nemli bir \u015fehirdir ve Kufe\u2019ye yakla\u015f\u0131k 70 km mesafede bulunmaktad\u0131r(ERKO\u00c7O\u011eLU, 2010:99)<\/p>\n\n\n\n
Yezid Hz. H\u00fcseyin\u2019in Kerbela\u2019ya ula\u015ft\u0131\u011f\u0131n\u0131 \u00f6\u011frenince valiye bildirmi\u015f; susuz ve savunmas\u0131z bir yerde konaklamaya mecbur edilmesini istemi\u015ftir. Yezid, Rey valili\u011fine getirilen \u00d6mer b. Sa\u2019d\u2019a ordusuyla Hz. H\u00fcseyin \u00fczerine y\u00fcr\u00fcmesini ve bu meseleyi halletmesini emretmi\u015f fakat \u00d6mer b. Sa\u2019d \u00f6nce bu i\u015fe yana\u015fmak istemese de(FI\u011eLALI, 1998:520) Yezid\u2019in emrini Hz. H\u00fcseyin\u2019e bildirmi\u015ftir. Hz. H\u00fcseyin yap\u0131lan g\u00f6r\u00fc\u015fmelerde Yezid\u2019e biat etmeyece\u011fini, bununla birlikte Kufe\u2019ye gitmekten vazge\u00e7ti\u011fini, \u015eam\u2019a yahut Mekke\u2019ye d\u00f6nmek istedi\u011fini s\u00f6ylemi\u015ftir fakat Ziyad onun bu teklifini kabul etmemi\u015f, teslim olmazsa \u00f6ld\u00fcr\u00fclmesini emretmi\u015ftir. Hz. H\u00fcseyin akrabalar\u0131n\u0131 ve taraftarlar\u0131n\u0131 toplayarak durumu anlatm\u0131\u015f, onlardan geri d\u00f6nmelerini istemi\u015ftir. Kuvvetlerdeki dengesizli\u011fe ra\u011fmen pek \u00e7ok ki\u015fi Hz. H\u00fcseyin\u2019e ba\u011fl\u0131l\u0131k g\u00f6stererek, birlikte \u00f6lmek istediklerini ifade etmi\u015flerdir. Karar\u0131n kesinle\u015fti\u011fini anlayan Ubeydullah b. Ziyad, Hz. H\u00fcseyin taraftarlar\u0131n\u0131n F\u0131rat nehri ile irtibatlar\u0131n\u0131n kesilmesini buyurmu\u015ftur(G\u00dcNG\u00d6R, ?:774).<\/p>\n\n\n\n
Ertesi g\u00fcn Hz. H\u00fcseyin gerekli sava\u015f haz\u0131rl\u0131klar\u0131n\u0131 yapt\u0131ktan sonra at\u0131na binmi\u015f ve \u00f6n\u00fcnde bir Kur\u2019an oldu\u011fu halde \u00d6mer\u2019in ordusuna yakla\u015farak kendisinin buraya geli\u015f amac\u0131n\u0131 anlamalar\u0131n\u0131, hakk\u0131nda insafl\u0131 h\u00fck\u00fcm vermeleri halinde saadete kavu\u015facaklar\u0131n\u0131 ve \u00fczerine y\u00fcr\u00fcmelerine gerek kalmayaca\u011f\u0131n\u0131, mazeretini dikkate almamalar\u0131 durumunda ise istediklerini yapmalar\u0131n\u0131 s\u00f6ylemi\u015ftir. Baz\u0131 kaynaklara g\u00f6re Hz. H\u00fcseyin bu konu\u015fmas\u0131nda anne, babas\u0131n\u0131n ve amcalar\u0131n\u0131n \u0130slam\u2019a hizmetlerini dile getirmi\u015f, Hz. Muhammed\u2019in kendisi hakk\u0131ndaki \u00f6v\u00fcc\u00fc ifadelerinden s\u00f6z etmi\u015f ve kan\u0131n\u0131 ak\u0131tman\u0131n b\u00fcy\u00fck vebal do\u011furaca\u011f\u0131n\u0131 hat\u0131rlatm\u0131\u015ft\u0131r. Hz. H\u00fcseyin\u2019in bu konu\u015fmas\u0131 \u00fczerine Yezid yapt\u0131klar\u0131na pi\u015fman olarak onun saf\u0131na ge\u00e7mi\u015ftir(FI\u011eLALI, 1998:520).<\/p>\n\n\n\n
Sava\u015f 10 Muharrem sabah\u0131, \u00d6mer b. Sa\u2019d\u2019\u0131n att\u0131\u011f\u0131 okla ba\u015flam\u0131\u015ft\u0131r. Yezit\u2019in d\u00f6rt bin ki\u015filik ordusu kar\u015f\u0131s\u0131nda yaln\u0131z 73 ki\u015fiden ibaret olan Hz. H\u00fcseyin ve taraftarlar\u0131 g\u00fcnlerdir \u00e7\u00f6lde a\u00e7l\u0131ktan, susuzluktan bitkin durumda kalm\u0131\u015flar ve her biri kahramanca \u00e7arp\u0131\u015farak tek tek \u015fehit olmu\u015ftur(G\u00dcNG\u00d6R,774).<\/p>\n\n\n\n
M\u00fcslim\u2019in o\u011flu, babas\u0131n\u0131n kan\u0131n\u0131 yerde b\u0131rakmamak i\u00e7in Hz. H\u00fcseyin\u2019den meydana \u00e7\u0131karak sava\u015fma izni istemi\u015f ve \u015fehit olmu\u015ftur. Hz. Ali\u2019nin k\u00f6lesi Sa\u2019d, Cafer-i Sad\u0131k\u2019\u0131n o\u011flu Kas\u0131m, Hz. H\u00fcseyin\u2019in k\u00f6leleri de \u015fehit olmu\u015flard\u0131r. Hz. Hasan\u2019\u0131n o\u011flu Kas\u0131m ba\u015f\u0131 kesilerek \u015fehit olmu\u015f, Kas\u0131m\u2019\u0131n karde\u015fi Abdullah ve Hz. H\u00fcseyin\u2019in karde\u015fi Avn da ba\u015f\u0131 kesilerek \u015fehit olduktan sonra geride Hz. H\u00fcseyin\u2019in karde\u015fi Abbas kalm\u0131\u015ft\u0131r. \u0130yice susuz kalan Hz. H\u00fcseyin, Abbas\u2019\u0131 Hariciler\u2019den su istemek \u00fczere g\u00f6ndermi\u015ftir. Abbas, kar\u015f\u0131 tarafa ge\u00e7ip su kab\u0131n\u0131 doldurmu\u015f; ancak geri d\u00f6nerken su elinden al\u0131narak, ba\u015f\u0131 kesilerek \u015fehit edilmi\u015ftir. Bunlardan sonra Hz. H\u00fcseyin o\u011flu Ali Ekber sava\u015fmak i\u00e7in izin istemi\u015f ve sava\u015f meydan\u0131na \u00e7\u0131km\u0131\u015ft\u0131r. Ancak arkas\u0131ndan yap\u0131lan bir sald\u0131r\u0131 ile kolundan yara alm\u0131\u015f ve Hz. H\u00fcseyin\u2019in yan\u0131na d\u00f6nerek, babas\u0131n\u0131n dizlerinde vefat etmi\u015ftir(\u0130SLAMO\u011eLU, 2010:26).Yaln\u0131z kalan Hz. H\u00fcseyin\u2019in k\u00fc\u00e7\u00fck o\u011flu \u0130brahim susuzluktan a\u011flamaktad\u0131r. \u0130brahim\u2019i kuca\u011f\u0131na alarak Hariciler\u2019e seslenen Hz. H\u00fcseyin, o\u011flunun ka\u00e7 g\u00fcnd\u00fcr susuz oldu\u011funu s\u00f6yler ve bu masum \u00e7ocu\u011fa su vermelerini ister. At\u0131lan ok ile a\u011fz\u0131ndan yaralanan \u0130brahim Hz. H\u00fcseyin\u2019in kuca\u011f\u0131nda \u00f6l\u00fcr. Hz. H\u00fcseyin Z\u00fclfikar\u0131yla, ok ve m\u0131zra\u011f\u0131yla \u00e7ok ki\u015fiyi \u00f6ld\u00fcr\u00fcr. Biraz dinlenmek \u00fczere \u00e7ad\u0131r\u0131na d\u00f6ner. Yedi yerinden yaralanm\u0131\u015ft\u0131r. Yedi ya\u015f\u0131ndaki Zeynelabidin ad\u0131ndaki o\u011flu hasta oldu\u011fundan sava\u015fa kat\u0131lmaz, \u00e7ad\u0131rda bekler. Hz. H\u00fcseyin nesillerinin kesilmemesi i\u00e7in Zeynelabin\u2019i saklamalar\u0131n\u0131 emreder(\u0130SLAMO\u011eLU, 2010:27). Onu teke tek vuru\u015fmada yenemeyeceklerini anlayan \u015eimr, kalabal\u0131k bir grupla h\u00fccum etmi\u015ftir. Hariciler, Hz. H\u00fcseyin\u2019i ortalar\u0131na alarak \u00f6nce at\u0131ndan d\u00fc\u015f\u00fcr\u00fcl\u00fcr; ancak at\u0131 ba\u015f\u0131ndan gitmez, kimseyi de ona yakla\u015ft\u0131rmaz. Bunun \u00fczerine oklarla at\u0131 yaralan\u0131r(\u0130SLAMO\u011eLU, 2010:27). Hz. H\u00fcseyin ald\u0131\u011f\u0131 \u00e7ok say\u0131da k\u0131l\u0131\u00e7 darbesinden \u00f6t\u00fcr\u00fc at\u0131ndan d\u00fc\u015fer, Sinan b. Enes b. en-Nahai\u2019 nin m\u0131zra\u011f\u0131yla \u015fehit edilir (H.10 Muharrem 61\/M,10 Ekim 680) (G\u00dcNG\u00d6R, ?:774). <\/p>\n\n\n\n
Hz. H\u00fcseyin\u2019in \u00f6ld\u00fcr\u00fclmesinden sonra sava\u015f sona ermi\u015f ve \u00e7ad\u0131rlar ya\u011fma edilmi\u015ftir. Hasta oldu\u011fu i\u00e7in sava\u015fta yer alamayan Zeynelabidin \u2019in \u00f6ld\u00fcr\u00fclmesine \u00d6mer b. Sa\u2019d engel olmu\u015ftur. Cesetler a\u00e7\u0131kta b\u0131rak\u0131larak, kad\u0131nlar ve di\u011fer sava\u015f esirleri, \u015fehitlerin ba\u015flar\u0131yla birlikte \u00f6nce Kufe\u2019ye, oradan D\u0131m\u0131\u015fk\u2019a (\u015eam\u2019a) g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Yezid, Zeynelabidin\u2019e ve Ehl-i Beyt (Hz. Muhammed\u2019in soyundan gelenler) kad\u0131nlar\u0131na \u00f6nce k\u00f6t\u00fc davran\u0131rsa da sonra tavr\u0131n\u0131 de\u011fi\u015ftirerek Kerbela\u2019da ya\u011fma edilen mallar\u0131n zarar\u0131n\u0131 \u00f6demi\u015f ve hepsini Medine\u2019ye g\u00f6ndermi\u015ftir(G\u00dcNG\u00d6R,774). A\u00e7\u0131kta b\u0131rak\u0131lan \u015fehit cesetleri, Beni Esed mensubu Gadiriye k\u00f6yl\u00fcleri taraf\u0131ndan Hair denilen yerde topra\u011fa verilmi\u015ftir. Hz. H\u00fcseyin\u2019in ba\u015f\u0131n\u0131n ise Yezid\u2019e sunulduktan sonra nereye g\u00f6m\u00fcld\u00fc\u011f\u00fc bilinmemektedir(\u00d6Z, 2002:272).<\/p>\n\n\n\n
1.1.Hz.H\u00fcseyin<\/p>\n\n\n\n
Hz. H\u00fcseyin, 10 Ocak 626 tarihinde Medine\u2019de do\u011fmu\u015ftur. Hz. Muhammed\u2019in torunu, Hz. Fat\u0131ma ile Hz. Ali\u2019nin k\u00fc\u00e7\u00fck o\u011fludur. A\u011fabeyi Hz. Hasan\u2019d\u0131r(FI\u011eLALI, 1998:519). K\u00fcnyesi \u201cEbu Abdillah el-H\u00fcseyn b.Ali b.Ebi Talib el-Kure\u015fi el-Ha\u015fimi e\u015f-\u015eehid\u201d(ARSLAN ve ERDO\u011eAN,2009:3), lakab\u0131 \u201ce\u015f-\u015eehid\u201ddir. Ayr\u0131ca kendisine \u201cReyhanetu\u2019n-Nehi\u201d (Hz. Peygamber\u2019in \u00e7i\u00e7ek demeti) de denir. G\u00f6\u011fs\u00fcnden a\u015fa\u011f\u0131s\u0131n\u0131n Hz. Peygamber\u2019e \u00e7ok benzedi\u011fi rivayet edilir.Do\u011fdu\u011fu zaman, Hz. Peygamber, \u201cO, cennet \u00e7ocuklar\u0131n\u0131n efendisi(seyyid)\u2019dir\u201d demi\u015ftir(FI\u011eLALI, ?:358). S\u00fct annesi \u00dcmm\u00fc\u2019l-Fadl\u2019d\u0131r. Hz. H\u00fcseyin do\u011fumunun yedinci g\u00fcn\u00fc s\u00fcnnet ettirilmi\u015ftir. Hz. H\u00fcseyin ilk iki halife d\u00f6nemindeki \u00f6nemli olaylarda fiilen yer almam\u0131\u015ft\u0131r. Hz. Osman zaman\u0131nda, Hz. Osman\u2019\u0131n evini ku\u015fatan isyanc\u0131lara kar\u015f\u0131 babas\u0131 Hz. Ali taraf\u0131ndan a\u011fabeyi ile birlikte halifeyi korumak ve onun evine su ta\u015f\u0131mak \u00fczere g\u00f6revlendirilmi\u015ftir. Hz. Ali halifeli\u011fi s\u0131ras\u0131nda Kufe\u2019ye giderek onun b\u00fct\u00fcn seferlerine, Cemel ve S\u0131ffin\u2019e kat\u0131lm\u0131\u015f ve babas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra onun vasiyeti \u00fczerine a\u011fabeyi Hz. Hasan\u2019a itaat etmi\u015ftir. (ARSLAN ve ERDO\u011eAN, 2009:3). Hz. H\u00fcseyin On \u0130ki \u0130mam\u2019\u0131n \u00fc\u00e7\u00fcnc\u00fcs\u00fcd\u00fcr.<\/p>\n\n\n\n
1.1.1.On \u0130ki \u0130mam
Hz. Ali, o\u011fullar\u0131 Hasan ve H\u00fcseyin ile birlikte H\u00fcseyin\u2019in neslinden gelen ve imam kabul edilen dokuz ki\u015fiye verilen isimdir. \u0130mamlar d\u00f6nemi ilk imam Ali b. Ebu Talib ile ba\u015flar ve on ikinci imam Muhammed el-Mehdi\u2019ye 260 (874) kadar devam eder(FI\u011eLALI, 2001:143).On iki imam\u0131n adlar\u0131 s\u0131ras\u0131yla;<\/p>\n\n\n\n
1-Hz. Ali(Ebu Talib o\u011flu Emir\u00fc\u2019l-M\u00fc\u2019minin)<\/p>\n\n\n\n
2-\u0130mam Hasan(Hasan\u00fc\u2019l-M\u00fccteba)<\/p>\n\n\n\n
3-\u0130mam H\u00fcseyin(H\u00fcseyn\u00fc\u2019\u015f- \u015eehid)<\/p>\n\n\n\n
4-\u0130mam Zeyn\u00fc\u2019l Abidin(Ali b. H\u00fcseyn Zeyn\u00fc\u2019l-Abidin): Kerbela Sava\u015f\u0131\u2019nda hasta oldu\u011fu i\u00e7in babas\u0131 sava\u015fa kat\u0131lmas\u0131na engel olmu\u015ftur. \u00d6mer b. Sad taraf\u0131ndan korunmu\u015ftur. \u0130mam olabilecek tek sa\u011f kalan erkek oldu\u011fu i\u00e7in d\u00f6rd\u00fcnc\u00fc imam olmu\u015ftur. Yezid\u2019in giri\u015fimiyle kar\u0131s\u0131 taraf\u0131ndan zehirlenerek \u00f6lm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n
5- \u0130mam Bak\u0131r(Muhammed\u00fc\u2019l-Bak\u0131r)<\/p>\n\n\n\n
6-\u0130mam Sad\u0131k(Ca\u2019fer b. Muhammedi\u2019s- Sad\u0131k)<\/p>\n\n\n\n
7-\u0130mam Kaz\u0131m(Musa b. Ca\u2019feri\u2019l-Kaz\u0131m)<\/p>\n\n\n\n
8-\u0130mam R\u0131za(Ali b. Musa\u2019r-R\u0131za)<\/p>\n\n\n\n
9-\u0130mam Cevad(Muhammed b. Aliyyi\u2019t-Tak\u0131yyi\u2019l-Cevad)<\/p>\n\n\n\n
10-\u0130mam Hadi(Ali b. Muhammed\u00fc\u2019n-Nakiyyi\u2019l-Hadi)<\/p>\n\n\n\n
11-\u0130mam Askeri(Hasan b.Aliyyi\u2019l-Askeri)<\/p>\n\n\n\n
12-\u0130mam Mehdi(Mehdi b. Hasan\u00fc\u2019l-Askeri): Do\u011fumu ve ad\u0131 herkesten gizlenmi\u015f, k\u0131yamet g\u00fcn\u00fcnden \u00f6nce ortaya \u00e7\u0131karak insanlar\u0131 dine d\u00f6nd\u00fcr\u00fcp, mutlulu\u011fa kavu\u015fturaca\u011f\u0131na inan\u0131lm\u0131\u015ft\u0131r(AND, 2010:370-375).<\/p>\n\n\n\n
1.1.2.Ali el-Ekber<\/p>\n\n\n\n
Hz. H\u00fcseyin\u2019in b\u00fcy\u00fck o\u011fludur. Di\u011fer o\u011flu Zeynelabidin (Zeyn\u00fc\u2019l Abidin)\u2019in de as\u0131l ad\u0131 Ali oldu\u011fundan, \u0130slam k\u00fclt\u00fcr tarihinde bu iki karde\u015fin b\u00fcy\u00fc\u011f\u00fc Ali el-Ekber, k\u00fc\u00e7\u00fc\u011f\u00fc de Ali el-Asgar diye bilinir. Annesi, sahabeden Urve b. Mes\u2019\u00fcd\u2019un torunu Leyla b. M\u00fcrre\u2019dir. Medine\u2019de do\u011fup b\u00fcy\u00fcd\u00fc\u011f\u00fc bilinmekle birlikte do\u011fum tarihi belli de\u011fildir. Kerbela Olay\u2019\u0131 s\u0131ras\u0131nda on sekiz veya on dokuz ya\u015f\u0131nda oldu\u011fu ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr fakat o s\u0131rada yirmi be\u015finde bulundu\u011fu yolundaki rivayetin daha do\u011fru oldu\u011fu bilinir; \u00e7\u00fcnk\u00fc Kerbela facias\u0131ndan kurtulan karde\u015fi Zeynelabidin (Ali el-Asgar)\u2019in o zaman yirmi \u00fc\u00e7 veya yirmi d\u00f6rt ya\u015f\u0131nda oldu\u011fu bilinmektedir.(FI\u011eLALI, ?:390)<\/p>\n\n\n\n
1.2.Hariciler<\/p>\n\n\n\n
Harici, \u201c\u00e7\u0131kmak, itaatten ayr\u0131l\u0131p isyan etmek\u201d anlam\u0131ndaki huruc k\u00f6k\u00fcnden, \u201cayr\u0131lan, isyan eden\u201d manas\u0131nda bir s\u0131fat olan haric kelimesine ek ilave edilmesiyle meydana gelmi\u015f bir terimdir. Topluluk ismi i\u00e7in hariciyye ve havaric kullan\u0131l\u0131r. F\u0131rkan\u0131n ad\u0131 konusunda \u00e7e\u015fitli g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Kendilerine kar\u015f\u0131 isyan ettikleri y\u00f6neticilerle f\u0131rkan\u0131n muhalifleri Havaric ismini \u201cinsanlardan, dinden, haktan veya Hz. Ali\u2019den uzakla\u015fan ve y\u00f6netime kar\u015f\u0131 ayaklanarak cemaatten \u00e7\u0131kanlar\u201d anlam\u0131nda kullanm\u0131\u015flard\u0131r. \u015eehristani\u2019ye g\u00f6re harici, \u00fcmmetin ittifak etti\u011fi me\u015fru bir halifeye ba\u015f kald\u0131ran herhangi bir kimsedir. Hariciler\u2019in be\u011fendikleri ve kendilerini ifade i\u00e7in kulland\u0131klar\u0131 bir isim \u201cAllah yolunda sava\u015f\u0131p O\u2019nun r\u0131zas\u0131 i\u00e7in canlar\u0131n\u0131 ve mallar\u0131n\u0131 satan ve Allah\u2019\u0131n da bunlar\u0131 cennete kar\u015f\u0131l\u0131k sat\u0131n ald\u0131\u011f\u0131 kimseler\u201d anlam\u0131ndaki g\u00f6r\u00fc\u015ft\u00fcr(FI\u011eLALI, 1997:169).<\/p>\n\n\n\n
Hariciler\u2019in do\u011fu\u015fu, hemen hemen b\u00fct\u00fcn tarih\u00e7iler taraf\u0131ndan S\u0131ffin Sava\u015f\u0131\u2019nda hakem meselesinin ortaya \u00e7\u0131k\u0131\u015f\u0131na ba\u011flanm\u0131\u015ft\u0131r. Buna g\u00f6re Havaric, hakem tayinini (tahkim) kabul etmesinden dolay\u0131 Hz. Ali\u2019den ayr\u0131lanlar\u0131n meydana getirdi\u011fi bir f\u0131rka olarak bilinir(FI\u011eLALI, 1997:169).<\/p>\n\n\n\n
2.KERBELA OLAYI\u2019NIN YANSIMALARI<\/p>\n\n\n\n
Hz. H\u00fcseyin\u2019in 61\/681 y\u0131l\u0131nda Kerbela\u2019da \u015fehit edili\u015fi M\u00fcsl\u00fcmanlar\u0131n g\u00f6n\u00fcllerinde derin izler b\u0131rakan \u0130slam tarihinin en \u00fcz\u00fcc\u00fc olaylar\u0131ndan biri olarak bilinir(\u0130SLAMO\u011eLU, 2010:17).<\/p>\n\n\n\n
Kerbela Olay\u0131, ya\u015fand\u0131ktan itibaren M\u00fcsl\u00fcman milletlerin edebiyatlar\u0131nda ele al\u0131nmaya ba\u015flanm\u0131\u015ft\u0131r. M\u00fcsl\u00fcman yazarlar\u0131n eserlerinde olay, sadece tarihi y\u00f6nleriyle i\u015flenmemi\u015f, k\u0131sa zamanda olay\u0131 edebi\/estetik bir bi\u00e7imde anlatma gelene\u011fi ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu ba\u011flamda Kerbela olay\u0131 \u015fiirlere konu edinilmi\u015ftir(\u00d6Z\u00c7EL\u0130K, 2010:7). Hz. Peygamberin torunu Hz. H\u00fcseyin\u2019in Kerbela\u2019da \u015fehit edili\u015fini konu alan edebi eserlere \u201cmaktel\u201d veya \u201cmaktel-i H\u00fcseyn\u201d ad\u0131 verilmektedir(G\u00dcNG\u00d6R, ?:64). S\u00f6zl\u00fckte \u201c\u00f6ld\u00fcrmek\u201d anlam\u0131ndaki \u201ckatl\u201d k\u00f6k\u00fcnden t\u00fcreyen maktel \u201cbirinin \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc yer veya \u00f6ld\u00fcr\u00fclme zaman\u0131; vah\u015fice \u00f6ld\u00fcrme; \u00f6l\u00fcmlere sebep olan b\u00fcy\u00fck sava\u015f\u201d demektir(G\u00dcNG\u00d6R, 2003:455). Genellikle on b\u00f6l\u00fcmden olu\u015fan maktellerin her b\u00f6l\u00fcm\u00fc ba\u011f\u0131ms\u0131z bir b\u00f6l\u00fcmden olu\u015fur. Topluluk i\u00e7inde okunduklar\u0131 i\u00e7in bu b\u00f6l\u00fcmlere meclis ad\u0131 verilmi\u015ftir(AND, 2010:378). On meclis bulunmas\u0131 Muharremin birinci g\u00fcn\u00fcnden ba\u015flayarak, onuncu g\u00fcn\u00fc A\u015fure\u2019ye kadar her g\u00fcn bir meclisin okunmas\u0131ndan kaynaklanmaktad\u0131r. Baz\u0131 makteller on iki meclisten olu\u015fmu\u015f ve her g\u00fcn bir imam i\u00e7in okunmu\u015ftur(KALGAY, 2015:27-28).<\/p>\n\n\n\n
Kerbela Olay\u0131\u2019ndan sonra ortaya \u00e7\u0131kan ba\u015fka bir t\u00fcr de \u201ctaziye\u201d denilen ve \u0130slam\u2019daki tek dram t\u00fcr\u00fc olan tiyatro g\u00f6sterimleridir(AND,2010:377). Taziye, s\u00f6zl\u00fckte \u201cba\u015fa gelene sabretmek\u201d anlam\u0131ndaki \u201caza\u201d k\u00f6k\u00fcnden t\u00fcreyen taziye \u201cbir kimseyi sab\u0131r ve tahamm\u00fcle te\u015fvik etmek, ac\u0131lar\u0131n\u0131 payla\u015fmak\u201d anlam\u0131na gelir. Terim olarak \u00f6zellikle \u0130ran \u015eia\u2019s\u0131 aras\u0131nda Hz. H\u00fcseyin\u2019le beraberindekilerin Kerbela\u2019da \u015fehit edilmesi sebebiyle Muharrem Ay\u0131\u2019n\u0131n ilk on g\u00fcn\u00fc i\u00e7inde icra edilen matem merasimlerini ifade eder(\u00d6Z, 2011:204). Tiyatronun baz\u0131 \u00f6zelliklerini ta\u015f\u0131yan bu t\u00fcr\u00fcn en \u00f6nemli \u00f6\u011fesi \u015fiirdir. \u0130mam ve yanda\u015flar\u0131 m\u00fczikle ezgili \u015fiir okurlar. Taziyede Peygamber ve ailesinin \u00fcyeleri, halifeler, kumandanlar, tarih ve efsane ki\u015filer, Hz. Adem ve Havva, Hz. \u0130brahim, Hz. \u0130sa, Hz. Musa, Timurlenk gibi \u00f6nemli ki\u015filer vard\u0131r. Tevrat ve Kuran\u2019daki mucizeler, mitolojiden hikayeler gibi konular yer al\u0131r(KALGAY, 2015:27-29).<\/p>\n\n\n\n
16. y\u00fczy\u0131lda \u0130ran\u2019da \u015eiili\u011fin resmi mezhep olarak kabul edilmesiyle burada da Kerbela Olay\u0131 her y\u0131l an\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. \u0130ran\u2019da ve \u015eiilerin bulundu\u011fu b\u00f6lgelerde 10 Muharrem\u2019de taziye veya \u015febeh ad\u0131 ile Kerbela Olay\u0131 canland\u0131r\u0131l\u0131r, zincir ve ta\u015flarla v\u00fccutlar\u0131n\u0131 yaralay\u0131p a\u011flayan insanlar Hz. H\u00fcseyin\u2019e yard\u0131m edememi\u015f olmalar\u0131ndan dolay\u0131 su\u00e7lu olduklar\u0131na inan\u0131rlar. On g\u00fcn s\u00fcre ile su orucu tutarlar. Bu m\u00fcddet i\u00e7erisinde ayr\u0131ca aynaya bak\u0131lmaz, y\u0131kan\u0131lmaz, \u015fark\u0131 s\u00f6ylenmez, canl\u0131 \u00f6ld\u00fcr\u00fclmez ve tra\u015f olunmaz. Tav\u015fan\u0131n yenilmemesi Yezid\u2019in ruhunun bu hayvan\u0131n \u015fekline girdi\u011fine inand\u0131klar\u0131ndand\u0131r(\u00c7A\u011eLAYAN, 2010:99).<\/p>\n\n\n\n
Arap, Fars ve T\u00fcrk Edebiyat\u0131nda \u00e7ok miktarda maktel yaz\u0131lm\u0131\u015ft\u0131r. T\u00fcm \u0130slam edebiyatlar\u0131nda maktel t\u00fcr\u00fcnde yaz\u0131lm\u0131\u015f en zirve eser ise Fuzuli\u2019nin H\u00fcseyin Vaiz Ka\u015fifi\u2019nin Ravazt\u00fc\u2019\u015f-\u015e\u00fcheda\u2019s\u0131ndan yararlanarak yazd\u0131\u011f\u0131 Hadikat\u00fc\u2019s-S\u00fceda adl\u0131 eseridir. (G\u00dcNG\u00d6R, ?:64) Hadikat\u00fc\u2019s-S\u00fceda\u2019s\u0131 da T\u00fcrk edebiyat\u0131ndaki en \u00f6nemli maktellerden biridir. Bu eser d\u00fczyaz\u0131 bi\u00e7iminde eklemeler ve \u00e7\u0131karmalar yap\u0131larak, baz\u0131 yerlerine birka\u00e7 \u015fiir yerle\u015ftirilerek yaz\u0131lm\u0131\u015ft\u0131r(KALGAY, 2015:28). Fuzuli T\u00fcrk edebiyat\u0131n\u0131n yeti\u015ftirdi\u011fi b\u00fcy\u00fck ve nadir sanatkarlardand\u0131r. Muhammed bin. S\u00fcleyman olarak da bilinen Fuzuli\u2019nin \u00f6l\u00fcm tarihi 963\/1556\u2019d\u0131r.( KARAHAN, ?:245)<\/p>\n\n\n\n
Bilinen bir di\u011fer maktel de Lamii \u00c7elebi\u2019nin kaleme ald\u0131\u011f\u0131 Maktel-i Al-i Resul\u2019d\u00fcr. Bu eserin di\u011ferlerinden fark\u0131 tarih\u00ee ger\u00e7eklere daha yak\u0131n bir i\u00e7eri\u011fe sahip olmas\u0131d\u0131r(G\u00dcNG\u00d6R, 2003:456). Lamii \u00c7elebi (\u00f6.1532) XV. y\u00fczy\u0131l\u0131n sonlar\u0131 ve XVI. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda ya\u015fam\u0131\u015f Osmanl\u0131 divan edebiyat\u0131n\u0131n mesnevi \u015fairlerindendir. Kaynaklarda ad\u0131 Mahmud bin Osman bin Nakka\u015f Ali bin \u0130lyas olarak ge\u00e7mektedir. Lamii onun mahlas\u0131d\u0131r(KALGAY, 2015:31).<\/p>\n\n\n\n
Hz. H\u00fcseyin\u2019in ve yan\u0131ndakilerin feci bir \u015fekilde \u015fehit edilmesi sadece edebiyata de\u011fil bununla ba\u011flant\u0131l\u0131 olarak minyat\u00fcr sanat\u0131na da yans\u0131m\u0131\u015ft\u0131r(\u0130SLAMO\u011eLU, 2010:17).<\/p>\n\n\n\n
\u00c7al\u0131\u015fman\u0131n tamam\u0131n\u0131 sorunuz\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"
HAZIRLAYAN : ZEL\u0130HA SAYILI K\u00dc\u00c7\u00dcK G\u0130R\u0130\u015e Kerbela Olay\u0131, H.10 Muharrem 61\/M.10 Ekim 680\u2019de, Hz. H\u00fcseyin\u2019le Emevi h\u00fck\u00fcmdar\u0131 Yezid aras\u0131nda ya\u015fanan, Hz. H\u00fcseyin ve yan\u0131ndaki 72 ki\u015finin susuz b\u0131rak\u0131larak \u015fehit edildi\u011fi, \u0130slam tarihinin en \u00f6nemli olaylar\u0131ndan biridir. Bu olay \u0130slam alemini \u00e7ok derinden etkilemi\u015f, edebiyata ve di\u011fer sanatlara konu olmu\u015ftur. Maktel ve taziye gibi t\u00fcrlerde i\u015flenmi\u015ftir. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2457","post","type-post","status-publish","format-standard","hentry","category-zsk-calismalari"],"_links":{"self":[{"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/posts\/2457","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/comments?post=2457"}],"version-history":[{"count":1,"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/posts\/2457\/revisions"}],"predecessor-version":[{"id":2458,"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/posts\/2457\/revisions\/2458"}],"wp:attachment":[{"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/media?parent=2457"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/categories?post=2457"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/elyapimitablo.com\/tr\/wp-json\/wp\/v2\/tags?post=2457"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}