By Gertrude Bell
'Her impressive highbrow skills and masculine manner make Persian images, her first booklet on an japanese topic , the entire extra interesting.' - Geoffrey Nash
When Gertrude Bell's uncle was once appointed Minister in Tehran in 1891, she declared that the good ambition of her existence was once to go to Persia. numerous months later, she did. And so started a life of go back and forth and a lifelong appeal with what she observed because the romance of the East, which advanced right into a deep knowing of its cultures and humans. This bright and impressionistic sequence of sketches, her first foray into writing, is an evocative meditation that strikes among Persia's heroic earlier and its lengthy decline; the general public face of Tehran and the otherworldly 'secret, mysterious lifetime of the East', the lives of its ladies, its lush, enclosed gardens; from the bustling towns to the lonely wastelands of Khorasan.
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Additional info for Persian Pictures: From the Mountains to the Sea
On the rare occasions when we encounter this approach outside exegetical and related literature, it tends to remain tied to the relevant Koranic verses. A case in point is the treatment of Q9:67 and Q9:71 by Wa¯qidı¯ (d. 207/823) in his chapter on scripture revealed during the Tabu ¯ k expedition of the year 9/630 (Maghazi, ed. M. 6). For an exception, see below, ch. 8, note 96. This exegetical trend is perceptively noted by van Ess (Theologie, 2:389). Muqa¯til ibn Sulayma¯n (d. ), al-Ashbah wa l-naz·a ir, ed.
Much exegesis, again, is concerned with points of difﬁculty which, for all that they arise from the relevant Koranic verses, have little or no bearing on forbidding wrong; such material will not be considered at all. What answers, then, do the exegetes provide to the questions raised by our examination of the Koranic data in the previous section? 15 Some exegetes held the ﬁrst view: as the philologist Zajja¯j (d. 4. Or, in the technical language of the exegetes, is its function tabyin (speciﬁcation) or tab id· (partition)?
16 • I N T R O D U C T O R Y a reciprocal sense, the meaning might be that the Children of Israel ‘forbade not one another any wrong that they committed’; in this case we would have here a Koranic basis for the conception of forbidding wrong as something that individual believers do to each other. 11 In the Arabic of ordinary mortals, tana ¯ha ¯ is usually synonymous with intaha ¯, itself a common Koranic verb with the sense of ‘refrain’ or ‘desist’ (as in Q2:275 and Q8:38). 13 The other passage is Q7:163–6.