Бывший главный педиатр Азербайджана совершил самоубийство - ФОТО

[+John Doe 1,076]

On 4/26/2024 at 6:16 PM, Reyhana said:

И что требовала шантажистка?

Прокурорлуг бу барядя хялям мялумат вермяйиб. Мехви дёвлет сирридир))

[+John Doe 1,076]

On 4/26/2024 at 6:17 PM, Reyhana said:

 

Открытие века! )))

Да, не стоит забывать))

[+Джакели 3,505]

26.04.2024 в 20:42, Editor сказал:

Кто мне объяснит, почему куни считается западлом в Азербайджане?

 

Все делают, и а прилюдно делают Фи....

Запретный плод - сладок… 😎

[+Wolfy 14,098]

27.04.2024 в 02:16, Reyhana сказал:

И что требовала шантажистка?

Это еще доказать надо, если нет соответствующих войсов, смс-сок, людей которые были свидетелями, что она его шантажировала, х рен докажешь, а сама шантажистка, даже если шантаж имел место быть х рен признается , если ее не поставить перед  фактом. Чтобы выйти рэна истину, надо провести осмотр телефонов, соцсетей погибщего, изъять его ссообщения, иэинфу с симок, допросить кучу свидетелей, а это потребует ян азындан месяц, а то и больше.  Олян озю сюддян чыхмыш аг гашыг олмайыб (вполне возможно, онтнаписал ее имя, тооько чтобы насолить ей, это мое имхо на данный момент), на соседнем форуме меня гëзюмчыхдыйа салдылар из-за того, что я дала характеристику умершему, но для меня (как бы написать поприличнее, чтобы не задеть ранимую душу некоторых нравоучителей) нехороший человек не перестает быть нехорошим человеком только потому, что он гëрбагëрнулся. 

[+John Doe 1,076]

@Revolver Ocelot @Wolfy @Editor

 

Что б вы не думали что я вам басни Крылова рассказал о Лути, тут ссылка на страницу энциклодедии Ираника и некоторые отрывки из стаба.

 

https://www.iranicaonline.org/articles/luti

 

Последний параграф который я процитировал ниже говорит о том что многие из тех кто в прошлом были бы частью сообщества Лути , после революции Хомейни стали оффициальными государственными работниками и служат в полувоенных частях Басиджей.

 

Невольно вспомнилась параллель с ранними 90-ми годами когда после развала СССР некоторые "яхшы огланлар" пошли работать в МВД и по сей день продолжают работать в структурах МВД. 

 

LUṬI, also luti (pl. alvāṭ), has a variety of meanings. The term was first mentioned by the tenth-century poet Kesāʾi, who equated the luṭis with catamites (tāzand mikyāz). For Jalāl- al-Din Rumi (13th century) and ʿObayd Zākāni (14th century) luṭis were pederasts, and the related word lavāṭi (sodomy) is still used as such. Not every text offers this negative sexual connotation. Nāṣer-e Ḵosrow (11th century) equated the luṭis with wine drinkers, thieves and whore-mongers, while Suzani warned that luṭis cannot be trusted in commercial dealings. Hence the modern- day use of the terms luṭi-bāzār or luṭi-bāzi, meaning ‘cheating,’ particularly in financial matters, and of luṭi-ḵurdan: ‘improvidence,’ ‘wastefulness.

 

In the 19th century the term was also used to refer to Robin Hood-type bandits and thugs, in the tradition of the ʿayyār, who sometimes challenged oppressive governors, provided strong-arm support for local secular and religious leaders and bullied their fellow townsmen. Apart from this anti-social aspect, luṭis were also known for their luṭigari or javānmardi (‘chivalry,’ or ‘manliness’), hence the use of the terms luṭi-ye ḵodāʾi (‘godly luṭi’) and luṭi-ye allāhi (‘luṭi devoted to God’; both terms conveying the relationship of their activities to divine justice).

 

The etymology of the word luṭi is uncertain. Given the meaning of loose living, gambling, wine-imbibing, and pederasty, many have argued that the term was derived from liwāṭ (‘sodomy’), a derivative of the Arabic maṣdar of lāṭa or lāwaṭa, a denominative verb from LUṬ the prophet (EI², s.v. “Liwāṭ”). Others contest this. However, the occasional association of the luliyān (‘gypsies’), who stood for everything immoral, with the alvāṭ strengthens the case of the derivation from Lot (Muhạmmad Marvārīd, pp. 91, 175; Golestāna, p.337) as does the frequent mention of the prophet Lot in the works of Ḵāksār dervishes.

 

The various immoral connotations of the term were further reinforced by the fact that luṭis were associated with the malāmatiya movement and its offshoot the qalandars, who held that all outward appearance of piety or religiosity, including good deeds, was ostentation. They were therefore known for their dissolute and immoral lifestyle, which the various meanings of luṭi describe. (Afšāri and Mir-ʿĀbedini, eds., 1993, pp. 44-47).

 

 The luṭi-bāši received 10-15 percent of the income of the luṭis and in return, in case of interference by government officials in the performance of their activities, the luti-bashi would intercede for them and provide protection. There seems to have been one or more luṭi-bāši in each major town.

 

The second group of luṭis was formed by urban Robin Hood-type bandits. They were members of the neighborhood fotovvat association and they were not supposed to submit to anyone who did not abide by their code of javānmardi (‘manliness’), in other words, they constituted a penti. This meant that they were supposed to work for their living, help others, and defend their neighborhood and town. They were variously referred to as luṭi, dāš, and mašti and like the Ḵāksār dervishes with whom they were affiliated, they wore distinctive clothing but more stylishly, with obligatory objects such as a chain made in Yazd, a brass bowl from Kerman, a silk handkerchief from Kāšān, a knife made in Isfahan, and non-obligatory items such as a cherry-wood pipe, canvas shoes (giva) and a shawl; hence also the meaning ‘swell,’ ‘dandy, or ‘fop’ (Afšāri and Mir-ʿĀbedini, eds., 1993, p.338).

 

The best of this type of luṭis were those who actually tried to live up to the ideal of the Robin Hood-bandit, i.e. to be a javānmard, meaning an exemplary chivalrous person in both spiritual and material matters. This meant they had to be truthful, to hold to their promises even when doing so was not in their own interest, to be wise, generous and full of esprit, and maintaining a broad-minded bohemian outlook on life. These lutis were known for their luṭigari or chivalry and commanded great respect in their quarter. Even penti or thugs showed them humility and respect and avoided confrontation with them. Sadeq Hedayat eternalized such a luṭigari in the person of “Dāš Akol” (q.v.; or “Dāš Ākal”=“Dāš āqā kačal” [“Mr. bold brother”])

 

Because of their fighting skills and local connections, luṭis were utilized by secular and religious leaders in their towns. These leaders often vied for power using the luṭis as proxies and also used them to keep their townspeople in line. This made it difficult to do away with the luṭis, because many secular and religious leader[s] needed them. Luṭis sometimes took control of a city, which led to chaos and anarchy, such as in 1841 when the Emām-e Jomʿa (the Friday prayer leader) of Isfahan, Moḥammad Bāqer Šafti, unleashed his luṭis to oust his political rival. Moḥammad Shah had to come in person with an army to put down the turmoil, hanging a few score of luṭis but not Šafti, who had been the cause of the disturbances.

 

Many of those who in the past would have joined the ranks of the luṭis have now become official agents of the government in the guise of members of the basij(paramilitary revolutionary forces).

[+Светлый путь 10,544]

От следствия внятного ответа не ждите.Само правосудие у нас ведется только для того чтобы постричь как можно бабок.А про мужика могу сказать что если он у нас в 73 года жив и еще может-то снимаю шляпу!