{"id":53901,"date":"2026-11-02T14:04:46","date_gmt":"2026-11-02T09:04:46","guid":{"rendered":"https:\/\/bukhari.uz\/?p=53901"},"modified":"2026-11-02T09:58:26","modified_gmt":"2026-11-02T04:58:26","slug":"jin-sahobalar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=53901&lang=oz","title":{"rendered":"JIN SAHOBALAR"},"content":{"rendered":"

Bar\u00e7a o\u015fkoru pinhon mavjudotlarning Yaratuv\u00e7isi b\u00f6lmi\u015f Alloh taologa hamdu sanolar b\u00f6lsin! Insu jinlarning pay\u011fambari Muhammad alayhissalomga, u zotning ahli baytlari va sahobalariga salavotu salomlar b\u00f6lsin!<\/span><\/p>\n

Deyarli bar\u00e7a e\u02bctiqod va madaniyatlarda u\u00e7raydigan jinlar Islom aqidasida fari\u015ftalar kabi \u011fayb olamiga mansub mavjudotlar sifatida e\u02bctirof etiladi. Jinlarning fari\u015ftalar bilan mu\u015ftarak jihatlari b\u00f6lgani kabi, ularni bir-biridan farqlov\u00e7i xususiyatlari ham mavjud. Masalan, latofatli, ya\u02bcni k\u00f6zga k\u00f6rinmas va nozik mavjudotlar ekani ularning mu\u015ftarak jihatlaridan biri b\u00f6lsa, diniy hukmlar bilan mas\u02bcul (mukallaf) etib belgilangani farqli xususiyatlaridan hisoblanadi.<\/span><\/p>\n

Jinlar va insonlar yaratili\u015f jihatidan bir-biridan farq qilsa-da, ular \u00f6rtasida muayyan mu\u015ftarakliklar ham bor. Xususan, har ikkisi ham diniy k\u00f6rsatmalarga amal qili\u015f va ilohiy hukmlar oldida mas\u02bcul b\u00f6lgan mukallaf mavjudotlar hisoblanadi.<\/span><\/p>\n

Sahobalar avlodi Islom sivilizatsiyasining barpo etili\u015fida alohida va beqiyos \u00f6rin tutadi. Zero, ular dinning asosiy manbalari hisoblangan Rasululloh sollallohu alayhi vasallamning s\u00f6zlari va amallarini bizga yetkazgan ilk vosita\u00e7ilar hisoblanadi. Bu esa ularning Islom tarixidagi ahamiyatini yanada o\u015firadi.<\/span><\/p>\n

Sahoba tu\u015fun\u00e7asining qamrovi borasida, asosan, uning lu\u011faviy va urfdagi ma\u02bcnolariga tayangan holda turli qara\u015flar ilgari surilgan. \u00abD\u00f6stlik\u00bb, \u00abhamrohlik\u00bb va \u00absuhbatdo\u015flik\u00bb ma\u02bcnolarini anglatuv\u00e7i \u00abs-h-b\u00bb (\u0635\u062d\u0628) \u00f6zagidan olingan s\u00f6z lu\u011fatda biror ki\u015fi bilan hatto bir lahza b\u00f6lsa-da, birga b\u00f6li\u015fni ifodalaydi. Urfda esa d\u00f6stlik va suhbat deganda uzoq vaqt davom etadigan hamrohlik tu\u015funiladi. \u015eu nuqtai nazardan, ayrim ulamolar sahobalar qatoriga kiri\u015f u\u00e7un Rasululloh sollallohu alayhi vasallam bilan bir-ikki yil davomida hamsuhbat b\u00f6li\u015f, u zot i\u015ftirok etgan bir yoki ikki jangda qatna\u015fi\u015f yoxud Pay\u011fambar alayhissalomning majlislarida hozir b\u00f6lib, u zotdan hadis rivoyat qili\u015fni \u015fart qilib belgilaganlar. Bo\u015fqa bir guruh ulamolar esa Rasululloh sollallohu alayhi vasallam bilan hatto bir lahza b\u00f6lsa-da, birga b\u00f6li\u015f, u zotni k\u00f6ri\u015f, hatto u zot ya\u015fagan davrda hayot ke\u00e7iri\u015fning \u00f6zini ham sahobalik u\u00e7un kifoya deb hisoblaganlar.<\/span><\/p>\n

Umumiy e\u02bctirof etilgan va eng keng ma\u02bcnodagi ta\u02bcrifga k\u00f6ra, sahoba deb Rasululloh sollallohu alayhi vasallamni k\u00f6rgan va m\u00f6min holda vafot etgan ki\u015filarga aytiladi.<\/span><\/p>\n

Jinlar ham diniy hukmlar bilan mas\u02bcul (mukallaf) mavjudotlar ekani, \u015funingdek, Qur\u02bconi karimning \u00abAhqof\u00bb (46:29) va \u00abJin\u00bb suralarida zikr etilganidek, Rasululloh sollallohu alayhi vasallamni k\u00f6rganlari hamda k\u00f6plab hadislarda u zot bilan u\u00e7ra\u015fganlari haqida ma\u02bclumotlar keltirilgani sababli, ayrim ulamolar ularni ham sahobalar qatoriga kiritganlar. Bunga k\u00f6ra, Rasululloh sollallohu alayhi vasallamni k\u00f6rgan va Islom diniga e\u02bctiqod qilgan holda vafot etgan jinlar ham sahoba maqomiga ega deb hisoblangan.<\/span><\/p>\n

Qadim zamonlardan buyon deyarli bar\u00e7a din va madaniyatlarda k\u00f6zga k\u00f6rinmas mavjudotlarning borligiga i\u015fonib kelingan. Ularning mohiyati va vazifalari turli\u00e7a talqin etilgan b\u00f6lsa-da, \u015fumerlardan tortib hind xalqlariga\u00e7a, Yevropa qavmlaridan misrliklarga\u00e7a, yahudiylik va nasroniylikdan tortib johiliyat davri arablariga\u00e7a b\u00f6lgan deyarli bar\u00e7a xalq va e\u02bctiqodlarda bunday i\u015fon\u00e7ning turli k\u00f6rini\u015flarini u\u00e7rati\u015f mumkin.<\/span><\/p>\n

Islom aqidasida k\u00f6zga k\u00f6rinmas mavjudotlar fari\u015fta, jin va \u015fayton tu\u015fun\u00e7alari orqali ifodalanadi. Ularning orasida fari\u015ftalar Alloh taoloning amrlariga mutlaq itoat etuv\u00e7i ruhoniy mavjudotlar sifatida ta\u02bcriflanadi. Jinlar esa, umumiy e\u02bctirofga k\u00f6ra, Alloh taoloning amr va qaytariqlari bilan mas\u02bcul (mukallaf) b\u00f6lgan, ular orasida m\u00f6minlari ham, kofirlari ham mavjud b\u00f6lgan ruhoniy mavjudotlar hisoblanadi. Ularning kofirlari \u015faytonlar deb ataladi.<\/span><\/p>\n

Qadimdan buyon ayrim ki\u015filar turli sabab va maqsadlarni r\u00f6ka\u00e7 qilib, \u011faybiy mavjudotlar, xususan, jinlar bilan aloqada b\u00f6li\u015flarini da\u02bcvo qilib kelganlar. Ba\u02bczilari \u011fayritabiiy mavjudotlarning hujumlaridan insonlarni himoya qili\u015fini iddao etsa, bo\u015fqalari ulardan \u00f6tmi\u015f va kelajakka oid xabarlar oli\u015fini ta\u02bckidlagan. Yana bir toifa ki\u015filar esa turli y\u00f6llar bilan odamlarga ta\u02bcsir \u00f6tkazi\u015f maqsadida \u011faybiy mavjudotlar bilan muloqot qili\u015flarini da\u02bcvo etganlar.<\/span><\/p>\n

S\u00f6nggi asrlarda, ayniqsa, \u011earb jamiyatlarida, \u015funingdek, deyarli bar\u00e7a xalqlar orasida kuzati\u015f va tajriba orqali isbotla\u015f imkoni b\u00f6lmagan ma\u02bclumotlarga nisbatan \u015fubha, hatto inkor kayfiyatining ku\u00e7ayi\u015fi natijasida jin va demon kabi \u011faybiy mavjudotlarga b\u00f6lgan qiziqi\u015f ilk va \u00f6rta asrlarga nisbatan birmun\u00e7a susaygandek k\u00f6rinsa-da, bu qiziqi\u015f hanuzga\u00e7a \u00f6z ahamiyatini y\u00f6qotmagan.<\/span><\/p>\n

\u015eu bilan birga, ayniqsa, tarix davomida sehr-jodu va afsungarlik bilan bo\u011fliq holda jinlar bilan aloqa \u00f6rnatganini da\u02bcvo qiluv\u00e7i, \u00f6zini \u00abjin \u00e7algan\u00bb yoki \u00absehrlangan\u00bb deb hisoblagan ki\u015filarni juda katta mabla\u011f evaziga \u00abdavola\u015f\u00bb bilan \u015fu\u011fullanuv\u00e7i \u015faxslar ham k\u00f6plab u\u00e7raydi. Jamoat\u00e7ilik orasida \u00abjin\u00e7i\u00bb, \u00abmedium\u00bb va \u00ab\u011fayritabiiy hodisalar mutaxassisi\u00bb sifatida tanilgan bunday kimsalarning e\u015figi oldida navbat kutib turgan minglab insonlarni ham u\u00e7rati\u015f mumkin.<\/span><\/p>\n

S\u00f6nggi yillarda, ayniqsa, \u011earb manbalarida NLOlar (noma\u02bclum u\u00e7ar obyektlar), \u00ab\u00f6zga sayyoraliklar\u00bb kabi sirli qurilmalar va mavjudotlar haqidagi xabarlarning k\u00f6payib borayotgani ham e\u02bctiborga molikdir. Bo\u015fqa tomondan, keyingi paytlarda, ayniqsa, \u00abelita\u00bb deb ataluv\u00e7i ijtimoiy qatlam vakillari orasida bir ne\u00e7a ma\u015f\u011fulotdan s\u00f6ng \u00abastral sayohat\u00bb deb nomlanuv\u00e7i amaliyot orqali jinlar va bo\u015fqa sirli mavjudotlar bilan muloqot qilgani, hatto koinot b\u00f6ylab sayohat qilganini da\u02bcvo etuv\u00e7i ki\u015filar ham k\u00f6paymoqda. \u015eu bois jinlar bilan muloqot qili\u015f va ulardan turli xabarlar oli\u015f masalasi diniy guruhlarga mansub b\u00f6lgan yoki b\u00f6lmagan muayyan doiralarda hanuz \u00f6z ommabopligini saqlab kelmoqda.<\/span><\/p>\n

Arab dunyosida ham jinlar mavzusiga ba\u011fi\u015flangan k\u00f6plab ilmiy tadqiqotlar amalga o\u015firilgan. Jumladan, Valiyzor ibn \u015eohziddinning \u00abal-Jinnu fi-l-Qur\u02bcan va-s-sunna\u00bb<\/em>, Ibrohim Kamol Adhamning \u00abal-Aloqa bayna-l-insi va-l-jinni min manzuri-l-Qur\u02bcan va-s-sunna\u00bb<\/em>, Toha Abdurauf Sa\u02bcdning \u00abHusnu-l-bayan fi ma qila ani-l-jann\u00bb<\/em>, Abdulqodir ibn Muhammad \u011eomidiyning \u00abHukmu-l-isti\u02bcana bi-l-jinni fi-l-mubahat\u00bb<\/em> nomli asarlarini misol tariqasida keltiri\u015f mumkin.<\/span><\/p>\n

\u015eu \u00f6rinda, asar nomidanoq tadqiqotimiz mavzusi bilan bevosita bo\u011fliq ekani angla\u015filadigan Somiya Abdulaziz Manisiyning \u00abal-Jinnu-l-muslimuna min sahabati-l-hodiy-l-ba\u015firi Muhammad sollallohu alayhi vasallam\u00bb<\/em> nomli kitobi haqida ham ma\u02bclumot beri\u015f \u00f6rinlidir. Nomidan k\u00f6rinib turibdiki, mazkur asar jin sahobalarga ba\u011fi\u015flangan tadqiqotdek taassurot uy\u011fotadi. Biroq unda jin sahobalarga ajratilgan qism an\u00e7a qisqa b\u00f6lib, u\u015fbu masala yuzasidan e\u02bctiborga molik ilmiy tahlil va xulosalar keltirilmagan.<\/span><\/p>\n

Muallif dastlab jin va \u015fayton tu\u015fun\u00e7alarining mazmun-mohiyatini o\u00e7ib beradi. S\u00f6ngra Qur\u02bconi karim va hadislar asosida jinlarga pay\u011fambar yuborilgan yoki yuborilmagani, ularning diniy hukmlar bilan mas\u02bcul (mukallaf) ekani, oralaridagi m\u00f6min va kofirlarning makoni qayerda joyla\u015fgani kabi masalalarga javob izlaydi. \u015eundan keyin jinlarning yaratili\u015fi, ular qaysi moddadan vujudga kelgani, \u015faytonning vasvasasi kabi mavzularni, Iblis va qarin singari tu\u015fun\u00e7alarni yoritadi.<\/span><\/p>\n

\u015euningdek, muallif Qur\u02bconi karimda jinlar haqidagi oyatlar jamlangan \u00abRahmon\u00bb va \u00abJin\u00bb suralari, \u015funingdek, \u00abAn\u02bcom\u00bb, \u00abSoffot\u00bb va \u00abAhqof\u00bb suralaridagi tegi\u015fli oyatlarning tafsirini keltiradi. Bunda Ibn Kasir, Qurtubiy va Suyutiyning tafsir asarlariga asoslanadi. Keyin\u00e7alik Abu Nu\u02bcaym va Bayhaqiyning \u00abDaloilu-n-nubuvva\u00bb<\/em> nomli asarlarida Rasululloh sollallohu alayhi vasallamdan rivoyat qilingan jinlarga oid hadis va xabarlarni keltiradi. Asarning s\u00f6nggi qismida esa, asosan, Ibn Hajarning \u00abal-Isoba\u00bb<\/em> asarida jinlarga ba\u011fi\u015flangan tarjimai hollarni deyarli \u00f6zgari\u015fsiz bayon qiladi.<\/span><\/p>\n

Jinlar haqida atrofli\u00e7a ma\u02bclumotlar keltirilgan asarlar qatoriga Ibn Abiddunyo (vaf. 281\/894) va Haroitiyning (vaf. 327\/939) \u00abHavotifu-l-jinan\u00bb<\/em>, Badruddin \u015eibliyning (vaf. 769\/1367) \u00abOqomu-l-marjon\u00bb<\/em>, Suyutiyning (vaf. 911\/1505) \u00abLaqtu-l-marjon\u00bb<\/em>, Haytamiyning (vaf. 974\/1567) \u00abFatovo al-hadisiyya\u00bb<\/em> hamda Valiyzor ibn \u015eohziddinning \u00abal-Jinnu fi-l-Qur\u02bcan va-s-sunna\u00bb<\/em> asarlarini kiriti\u015f mumkin.<\/span><\/p>\n

Jin sahobalar va ularning rivoyatlariga ba\u011fi\u015flab yozilgan mustaqil asarlardan esa Zubaydiyning (vaf. 1205\/1791) \u00abLaqtu-l-marjon\u00bb<\/em>, Ahmad ibn Siddiq \u011eumoriyning (vaf. 1960) \u00abMusnadu-l-jin\u00bb<\/em>, Abdulhay Kattoniyning (vaf. 1962) \u00abal-Ma\u02bcosiru-l-fo\u015fiya\u00bb<\/em> va \u00abMavohibu-r-Rahmon\u00bb<\/em>, Somiya Abdulaziz Manisiyning \u00abal-Jinnu-l-muslimun\u00bb<\/em> nomli asarlarini qayd eti\u015f mumkin.<\/span><\/p>\n

Jin sahobalar va ularning rivoyatlarini \u00f6rgani\u015fga \u00f6ti\u015fdan avval jin tu\u015fun\u00e7asining mazmun-mohiyati, Islom dinida hamda undan oldingi din va madaniyatlarda jinlarga b\u00f6lgan e\u02bctiqod, \u015funingdek, jinlarni k\u00f6ri\u015f mumkin yoki mumkin emasligi, ularning turli qiyofalarga kira oli\u015fi yoki olmasligi bilan bo\u011fliq masalalar k\u00f6rib \u00e7iqiladi. Jinlar mavzusiga ba\u011fi\u015flangan k\u00f6plab asarlarda u\u015fbu masalalar batafsil yoritilganini inobatga olgan holda, mazkur tadqiqotda ularga doir bahs-munozaralar va turli qara\u015flarga zarur darajadagina t\u00f6xtalib \u00f6tiladi.<\/span><\/p>\n

\u00abJin\u00bb s\u00f6zi kelib \u00e7iqqan \u00abj-n-n\u00bb (\u062c\u0646\u0651) \u00f6zagidagi fe\u02bcl, asosan, \u00abya\u015firmoq\u00bb, \u00abberkitmoq\u00bb, \u00abt\u00f6smoq\u00bb va \u00abqoplamoq\u00bb kabi ma\u02bcnolarni anglatadi. U\u015fbu \u00f6zakdan hosil b\u00f6lgan deyarli bar\u00e7a s\u00f6zlarda ham mazkur ma\u02bcnolar \u00f6z ifodasini topgan. Jumladan, arablar tun qoron\u011fuligi butun atrofni qopla\u015fini \u00abjanna alayhi-l-laylu\u00bb (\u062c\u064e\u0646\u064e\u0651 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0627\u0644\u0644\u064e\u0651\u064a\u0652\u0644\u064f), egasini ya\u015firuv\u00e7i va himoya qiluv\u00e7i qalqonni \u00abjunna\u00bb (\u062c\u064f\u0646\u064e\u0651\u0629), hali tu\u011filmagani u\u00e7un ona qornida ya\u015firingan yoki qabrga dafn etilgan mavjudotni \u00abjanin\u00bb (\u062c\u064e\u0646\u0650\u064a\u0646), i\u00e7idagini \u00f6z ba\u011friga ya\u015firgani sababli qabrni \u00abjanan\u00bb (\u062c\u064e\u0646\u064e\u0646), daraxtlari bilan yer yuzasi t\u00f6silib, ya\u015firingan bo\u011f yoki b\u00f6stonni \u00abjannat\u00bb (\u062c\u064e\u0646\u064e\u0651\u0629), badan bilan qoplangani sababli ruhni, k\u00f6krak qafasi bilan \u00f6ralgani u\u00e7un esa qalbni \u00abjanan\u00bb (\u062c\u064e\u0646\u064e\u0627\u0646), aqlni t\u00f6sib q\u00f6yi\u015fi sababli jununlik va aqldan ozi\u015f holatini \u00abjinna\u00bb yoki \u00abjunun\u00bb (\u062c\u0650\u0646\u064e\u0651\u0629 \/ \u062c\u064f\u0646\u064f\u0648\u0646) deb ataydi.<\/span><\/p>\n

Istilohiy ma\u02bcnoda jin tu\u015fun\u00e7asi hissiy idrok vositalari bilan anglab b\u00f6lmaydigan, havo yoki olovdan yaratilgan b\u00f6lsa-da, turli qiyofalarga kira oladigan, murakkab va o\u011fir i\u015flarni bajari\u015f qobiliyatiga ega, insonlar kabi ong va iroda sohibi b\u00f6lgan, ilohiy buyruqlarga amal qili\u015f mas\u02bculiyati yuklatilgan, m\u00f6min va kofir toifalaridan ta\u015fkil topgan nozik tabiatli ruhoniy mavjudot sifatida ta\u02bcriflanadi.<\/span><\/p>\n

\u00abJ-n-n\u00bb fe\u02bclining lu\u011faviy ma\u02bcnosi hamda jinlarning yaratili\u015f moddasidan kelib \u00e7iqib, ayrim oyat va hadislarda kelgan \u00abjin\u00bb s\u00f6ziga zamonaviy davrda turli\u00e7a talqinlar berilgan. Jumladan, uni oddiy k\u00f6z bilan k\u00f6rib b\u00f6lmaydigan mikroorganizmlar, viruslar, mikroblar, kosmik nurlar, \u015funingdek, sehrgarlik, folbinlik, astrologiya kabi amaliyotlarning ramziy ifodasi sifatida \u015farhlov\u00e7i qara\u015flar ham mavjud.<\/span><\/p>\n

\u015euningdek, ayniqsa, \u00abAhqof\u00bb surasining 29\u201332-oyatlari va \u00abJin\u00bb surasi doirasida Rasululloh sollallohu alayhi vasallam tilovat qilgan Qur\u02bconi karimni tingla\u015f u\u00e7un kelgan \u00abjinlar\u00bb tu\u015fun\u00e7asi ham turli\u00e7a talqin qilingan. Ayrim tadqiqot\u00e7ilar ularni Makka ahli ilgari du\u00e7 kelmagan, notani\u015f, noma\u02bclum yoki begona yahudiy va nasroniylar deb izohlaganlar. Bo\u015fqa bir qara\u015fga k\u00f6ra, ular Qays Aylan, Havozin yoki Saqif qabilalariga mansub ki\u015filar b\u00f6lgan. Mazkur yonda\u015fuv tarafdorlari u\u015fbu \u00f6rinda \u00abjinlar\u00bb deganda insonlar nazarda tutilgan, deb hisoblaydilar.<\/span><\/p>\n

Bu nuqtai nazardan, Sulaymon alayhissalom qissasida zikr etilgan jinlar ham folbinlar, munajjimlar va yuksak mahoratga ega hunarmandlar sifatida ta\u02bcvil qilinadi.<\/span><\/p>\n

Davomi bor…<\/em><\/span><\/p>\n

Otabek MUHAMMADIYEV,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi <\/strong>katta ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Bar\u00e7a o\u015fkoru pinhon mavjudotlarning Yaratuv\u00e7isi b\u00f6lmi\u015f Alloh taologa hamdu sanolar b\u00f6lsin! Insu jinlarning pay\u011fambari Muhammad alayhissalomga, u zotning ahli baytlari va sahobalariga salavotu salomlar b\u00f6lsin! Deyarli bar\u00e7a e\u02bctiqod va madaniyatlarda u\u00e7raydigan jinlar Islom aqidasida fari\u015ftalar kabi \u011fayb olamiga mansub mavjudotlar sifatida e\u02bctirof etiladi. Jinlarning fari\u015ftalar bilan mu\u015ftarak jihatlari b\u00f6lgani kabi, ularni bir-biridan farqlov\u00e7i xususiyatlari ham …<\/p>\n","protected":false},"author":1,"featured_media":53904,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53901"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=53901"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53901\/revisions"}],"predecessor-version":[{"id":53902,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53901\/revisions\/53902"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/53904"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53901"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53901"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53901"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}