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Hijab

A hijab (Arabic: حجاب, romanized: ḥijāb) is a religious veil worn by Muslim women in the presence of any male outside of their immediate family, which usually covers the hair, head and chest. The term can refer to any hair, head, face, or body covering worn by Muslim women that conforms to Islamic standards of modesty. Hijab can also refer to the seclusion of women from men in the public sphere, or it may denote a metaphysical dimension, for example referring to "the veil which separates man, or the world, from God".

A

 * The veil is not always a form of self-suppression; often it is an alternative, more modest, style of beauty, even a symbol of seduction rather than seclusion.
 * , The Quran and the Secular Mind: A Philosophy of Islam (2008), Routledge, p. 311.

 * Hijab is the most visible symbol of oppression, we need to bring down this wall.. “If Hijab is a small issue, why do they spend millions of dollars to keep this wall? To me, Hijab is a wall, and it is not an internal matter. We have to stand altogether and bring the wall down. The rest will get easier, and the first step towards equality,”... “I cannot see any women wearing a hijab here, but we are talking on behalf of them and supporting them, which is fantastic. But you never have this conversation in my own country. So supporting those women who do not wear hijab is important; I have to say I am not a western woman.
 * Masih Alinejad as quoted in

 * “I have never been in favour of Hijab or Burqa. I still stand by that but at the same time, I have nothing but deep contempt for these mobs of hooligans who are trying to intimidate a small group of girls, and that too unsuccessfully. Is this their idea of ‘MANLINESS’. What a pity!”
 * Javed Akhtar in Feb 2022, as quoted in ‘Hijab is Allah’s order for women, they have to obey’: Javed Akhtar says he doesn’t support burqa, gets attacked by Islamists

 * The veil deliberately marks women as private and restricted property, nonpersons. The veil sets women apart from men and apart from the world; it restrains them, confines them, grooms them for docility. A mind can be cramped just as a body may be, and a Muslim veil blinkers both your vision and your destiny. It is the mark of a kind of apartheid, not the domination of a race but of a sex.
 * ― Ayaan Hirsi Ali, Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations

 * To the Muslim woman, the hijab provides a sense of empowerment. It is a personal decision to dress modestly according to the command of a genderless Creator; to assert pride in self, and embrace one's faith openly, with independence and courageous conviction.

 * The correct view is that a woman is obliged to cover her entire body, even the face and hands. The face is the most tempting part of a woman's body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman.
 * Muhammad Al-Munajjid, Ruling on covering the face, with detailed evidence (March 5, 2003), ''.

H

 * Women who do not respect the hijab and their husbands deserve to die. I do not understand how these women who do not respect the hijab, 28 years after the birth of the Islamic Republic, are still alive. These women and their husbands and their fathers must die.
 * Attributed to Gholam Reza Hassani, as quoted in.

K

 * In ancient Iran, aristocratic women used to wear hijab. ... Women from lower classes did not bother. But when Islam came, it rejected such instances of discrimination. It said that all women must wear the hijab. In other words, it wanted to honor all women. This is what Islam says. Now, they [in the West] behave as if we are doing something wrong and they are doing the right thing! No, they are in the wrong. They must answer why they have been treating women like a commodity in order to gratify their own lust. ... In their sensationalism concerning women's affairs, they blame us by saying: You have made hijab compulsory. They themselves have made lack of hijab compulsory. They do not allow girl students to enter university, if they wear a headscarf. Yet they have the audacity to question us by saying: Why have you made hijab compulsory? Wearing the hijab, is aimed at honoring women, whereas that [the practices of the West] aim to abuse and insult women.

 * “Suppose we accept the argument that hijab is intrinsic and essential, then, surely (sic) they will be aware that they can’t pursue any career after completing education. The result will be they will become disinterested in pursuing education. Evil practices like triple divorce were banned. This (hijab row) is another attempt to push the girls back to homes. Don’t allow this to happen,”
 * Arif Mohammad Khan in 2022, as quoted in

 * In Sikhism, the turban is considered and accepted as essential to the religion. On the other hand, hijab in the context of women’s dress finds no mention in the Quran.
 * Arif Mohammad Khan, as quoted in Arif Mohhamed Khan makes it clear that Hijab is not compulsory in Islam

 * Muslim jurists consistently argued that the laws mandating the covering of the full body did not apply to slave-girls. In fact, it is reported that ‘Umar b. al-Khaṭṭāb prohibited slave-girls from imitating free women by covering their hair.
 * Speaking in God's Name: Islamic Law, Authority and Women.Khaled Abou El Fadl. p.482

M

 * They don’t even want to acknowledge the fact that women are thrown in prison, getting their faces disfigured, losing their families, friends and communities, and being threatened with death or actually being killed over hijab.
 * Yasmine Mohammad, a Canadian writer and women’s rights activist who started No Hijab Day on February 1 in the year 2019, s as quoted in

N

 * I just wish I felt supported by the image-makers of the West, who seem to have a veil fetish. They are doing the exact opposite of what the European politicians suggest: They're imposing the veil on women.

O

 * To me, the hijab means power, liberation, beauty, and resistance.
 * Ilhan Omar, quoted in Ilhan Omar: “To Me, the Hijab Means Power, Liberation, Beauty, and Resistance”, , March 28, 2019.

 * Traditional Muslim women's head, face, or body covering, of numerous varieties across time and space, often referred to as the “veil.” Hijab is a symbol of modesty, privacy, and morality. The practice was borrowed from elite women of the Byzantine, Greek, and Persian empires, where it was a sign of respectability and high status, during the Arab conquests of these empires. It gradually spread among urban populations, becoming more pervasive under Turkish rule as a mark of rank and exclusive lifestyle. Hijab became a central topic of feminist/nationalist discourse during the nineteenth-century British colonial occupation of Egypt. Western feminists view hijab as a symbol of the subordination and inferiority of women in Islam. Since the 1970s it has emerged as a symbol of Islamic consciousness and the voluntary and active participation of young women in the Islamist movement, a symbol of public modesty that reaffirms Islamic identity and morality and rejects Western materialism, commercialism, and values. In the 1980s hijab became an assertion of Islamic nationalism and resistance to Western culture.
 * The Oxford Dictionary of Islam, "Hijab.", edited by John Esposito, Oxford University Press: 2003.

R

 * The Quran says nothing about the veil, except for an injunction to veil the bosom, which is obvious. As for the face, Muhammad's wife Khadijeh never wore the veil, nor did the other wives of the Prophet after Khadijeh died. [...] The ulema have twisted the Quran with their hadith, always twisting it toward those in power, until the message Muhammad laid out so clearly, straight from God, has been reversed, and good Muslim women are made like slaves again, or worse.
 * Kim Stanley Robinson, The Years of Rice and Salt (2002), Book 2: "The Haj in the Heart", Ch. 6.

 * For many, the hijab represents modesty, piety and devotion to God, and I truly respect that. Unfortunately, too many people in the Western world mistakenly perceive it as an expression of powerlessness and oppression. And increasingly it is being turned into a political tool. Modernity is not about dress codes. Religion and modernity are not necessarily mutually exclusive. In Jordan, a woman cannot be forced to wear a veil against her will.

S

 * The struggle of Indian Muslim girls for hijab shows that hijab is not an Arab, Iranian, Egyptian or Pakistani culture, but an Islamic value for which Muslim girls around the world sacrifice in various ways and defend their religious value.
 * Afghan Taliban politician Inamullah Samangani as quoted in Taliban supports Karnataka burqa girls, praises their love for hijab and says Islamic values are bigger than any national culture

 * For the aim of the veil is to create a truly erotic culture in which one dispenses with the need for the artificial excitement that pornography provides.
 * Shabbir Akhtar, Be Careful With Muhammad! The Salman Rushdie Affair (London: Bellew Publishing, 1989), p. 100.

 * Insulating women if they don’t wear the veil ensures that they wear it out of fear not faith… women now accept the position of being slaves.
 * , Egyptian writer and chief justice, quoted in The Times of India, 10 December, 1993. Quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan.

Z

 * Hijab means ‘parda’ (veil) in Islam. It is for hiding the beauty of girls when they come of age. Today you can see that the rape rate is the highest in our country. What do you think is the reason for this? The reason is that several women don’t wear hijab... But, wearing hijab is not compulsory, only those who want to protect themselves and those who don’t want to show their beauty to everyone wear it. This has been in practice for years.
 * Zameer Ahmed as quoted in “Rape Cases Highest In Country Because Women Don’t Wear Hijab, Claims Karnataka MLA,” by Shweta Sengar, India Times, February 14, 2022

 * Hijab protects the beauty of a girl. It hides her beauty," ... "Today in India, I believe, the rape rates are highest. What's the reason? Because women are not under gosh-e-parda (Hijab). It is not since today and it's not even compulsory. One who wants to wear it, to protect her beauty, they wear it. And it is not since today. It's since many many years,"
 * Zameer Ahmed as quoted in

 * She has unveiled the reality and unmasked the nature of the conflict between the chaste and pure Muslim Ummah and the degenerate and depraved polytheist and atheist enemies it confronts… May Allah reward her greatly for imparting a practical lesson to Muslim sisters plagued by an inferiority complex vis a vis the decadent Western World. May Allah reward her for exposing the reality of Hindu India and the deception of its pagan democracy,” Zawahiri said…. “We must stop being deceived by the mirage of Hindu democracy of India, which to begin with, was never more than a tool to oppress Islam. We must realise that in this real world there is no such thing as ‘human rights’ or ‘respect for the constitution’ or law or other such nonsensical conjectural ideas.” According to Zawahiri, it was exactly the same scheme of deception that the West had employed against Muslims, “the true nature of which was exposed by France, Holland, and Switzerland when they banned the Hijab while allowing public nudity”. “The enemies of Islam are one and the same, those fighting the hijab of Muslims in Egypt and Maghreb are the same opportunist thugs… writers, journalists, even hired turbans who vilify the hijab and the Islamic shariah. It’s a war on Islam, its core doctrines, its laws, ethics and etiquettes,” he said.
 * Al Qaeda chief Ayman Al Zawahiri, praising Muskan Khan, the burqa-clad protestor who came to the limelight after yelling “Allahu Akbar” slogans at Hindu students in Udupi during the hijab protests. About 2022 Karnataka hijab row. “Al Qaeda chief Zawahiri asks Muslims to unite over hijab controversy in India,” Express News Service, April 7, 2022:

 * The Al Qaeda chief, who had long been believed to be dead in 2020, made headlines across India when an eight-minute statement titled ‘Noble Woman of India’ of his went viral. In the video, he hailed Muskan Khan, “May Allah reward her for showing a moral lesson to sisters plagued by an inferiority complex via-a-vis the decadent Western world.” Zawahiri said that her “defiant slogan of takbeer” as she challenged “a mob of Hindu polytheists” had “emboldened the spirit of Jihad” and had reawakened the Muslim community. He said Khan’s video had inspired him to write a poem that he recited at the end of the video. “Her takbeer inspired me to write a few lines of poetry, in spite of the fact that I am not a poet. I hope that our honourable sister accepts this gift of words from me,” Zawahiri said. The terror outfit chief also accused the “the pagan Hindu democracy of India” for seeking to “oppress Muslims”. “It is exactly the same tool of deception the true nature of which was exposed by France Holland and Switzerland when they banned the Hijab while allowing nudity,” he added.
 * Al Qaeda chief Ayman Al Zawahiri, praising Muskan Khan, the burqa-clad protestor who came to the limelight after yelling “Allahu Akbar” slogans at Hindu students in Udupi during the hijab protests. About 2022 Karnataka hijab row.

Quran

 *  (3rd edition, 1938) by.

 * And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards God, that ye may attain Bliss.
 * Surah XXIV. 31.

 * O ye who believe! Enter not the Prophet's houses,- until leave is given you,- for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking fami liar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but God is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy God's Apostle, or that ye should marry his widows after him at any time. Truly such a thing is in God's sight an enormity.
 * Surah XXXIII. 53.

 * There is no blame (on these ladies if they appear) before their fathers or their sons, their brothers, or their brother's sons, or their sisters' sons, or their women, or the (slaves) whom their right hands possess. And, (ladies), fear God; for God is Witness to all things.
 * Surah XXXIII. 55.

 * O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And God is Oft-Forgiving, Most Merciful.
 * Surah XXXIII. 59.
 * Variant translations:
 * (Quran 33:59) O prophet, tell your wives and your daughters and the women of the believers to draw their veils close around them. That will be better, so that they may be recognized and not molested. Allah is always forgiving, merciful.

Hadith

 * ', compiled by . Translated into English by in ', 1971. Text online.
 * Note: the content inside parentheses, except complimentary phrases or, are commentaries by the translator and are not present in the original Arabic text.

 * Narrated 'Aisha: The wives of the Prophet used to go to Al-Manasi, a vast plateau, to answer the call of nature at night. 'Umar used to say to the Prophet, "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he was anxious for some Divine orders regarding the veil. So Allah revealed the verses of the veil.
 * Vol. 1, Book of Wudu (Ablution), Hadith 148.

 * Narrated Um 'Atiya: We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Id festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil?" He said, "Let her share the veil of her companion."
 * Vol. 1, Book of the Salat (Prayers), Hadith 347

 * Narrated 'Aisha: The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their home and nobody could recognize them because of darkness.
 * Vol. 1, Book of Times of the Prayer and Its Superiority, Hadith 552

 * Narrated 'Aisha the wife of the Prophet: 'Umar bin Al-Khattab used to say to Allah's Apostle "Veil your wives." But he did not. The wives of the Prophet used to go out to answer the call of nature at night only at Al-Manasi'. Once Sauda, the daughter of Zam'a went out and she was a tall woman. 'Umar bin Al-Khattab saw her while he was in a gathering, and said, "We recognise you, O Sauda!" 'Umar was eager that Allah might reveal the order for the veiling of women. So Allah revealed the Verse of veiling.
 * Vol. 8, Book of Asking Permission, Hadith 257.

 * Narrated Anas bin Malik: The Prophet stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those (wives of the Prophet) who were ordered to use a veil.
 * Vol. 5, Book of Al-Maghazi (The Military Expeditions), Hadith 523.

 * Narrated Anas: The Prophet stayed for three rights between Khaibar and Medina and was married to Safiya. I invited the Muslim to h s marriage banquet and there wa neither meat nor bread in that banquet but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet) or just (a lady captive) of what his right-hand possesses" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him (on his camel) and made her observe the veil.
 * Vol. 5, Book of Al-Maghazi (The Military Expeditions), Hadith 524

 * Narrated Anas: Umar said, "I agreed with Allah in three things," or said, "My Lord agreed with me in three things. I said, 'O Allah's Apostle! Would that you took the station of Abraham as a place of prayer.' I also said, 'O Allah's Apostle! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.' So the Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I came to know that the Prophet had blamed some of his wives so I entered upon them and said, 'You should either stop (troubling the Prophet) or else Allah will give His Apostle better wives than you.' When I came to one of his wives, she said to me, 'O 'Umar! Does Allah's Apostle haven't what he could advise his wives with, that you try to advise them?' " Thereupon Allah revealed:-- "It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you who submit (to Allah)..." (66.5)
 * Vol. 6, Book of Commentary (Interpretations of the Quran), Hadith 10

 * Narrated Safiya bint Shaiba: 'Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces."
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 282.

 * Narrated Umar: I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab.
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 313.

 * Narrated Anas bin Malik: When Allah's Apostle married Zainab bint Jahsh, he invited the people to a meal. They took the meal and remained sitting and talking. Then the Prophet seemed to be ready to get up, yet they did not get up. When he noticed that (there was no response to his movement), he got up, and the others too, got up except three persons who kept on sitting. The Prophet came back in order to enter his house, but he found those people still sitting (So he went away again). Then they left, whereupon I set out and went to the Prophet to tell him that they had departed, so he came and entered his house. I wanted to enter along with him, but he put a screen between me and him. Then Allah revealed: 'O you who believe! Do not enter the houses of the Prophet...' (33.53)
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 314

 * Narrated Anas bin Malik: I of all the people know best this verse of Al-Hijab. When Allah's Apostle married Zainab bint Jahsh she was with him in the house and he prepared a meal and invited the people (to it). They sat down (after finishing their meal) and started chatting. So the Prophet went out and then returned several times while they were still sitting and talking. So Allah revealed the Verse: 'O you who believe! Enter not the Prophet's houses until leave is given to you for a meal, (and then) not (so early as) to wait for its preparation... ask them from behind a screen.' (33.53) So the screen was set up and the people went away.
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 315

 * Narrated Anas: A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups), They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, "O Allah's Prophet! I do not find anybody to invite." He said, "Carry away the remaining food." Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, "Peace and Allah's Mercy be on you, O the people of the house!" She replied, "Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him. Then the Prophet returned and found a group of three persons still in the house chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling place of 'Aisha. I do not remember whether I informed him that the people have gone away. So he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed.
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 316

 * Narrated Anas: When Allah's Apostle married Zainab bint Jahsh, he made the people eat meat and bread to their fill (by giving a banquet). Then he went out to the dwelling places of the mothers of the believers (his wives), as he used to do in the morning of his marriage. He would greet them and invoke good on them, and they (too) would return his greeting and invoke good on him. When he returned to his house, he found two men talking to each other; and when he saw them, he went out of his house again. When those two men saw Allah's Apostle: going out of his house, they quickly got up (and departed). I do not remember whether I informed him of their departure, or he was informed (by somebody else). So he returned, and when he entered the house, he lowered the curtain between me and him. Then the Verse of Al-Hijab was revealed.
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 317

 * Narrated Aisha: Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So 'Umar bin Al-Khattab saw her and said, "O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out. Sauda returned while Allah's Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, "O Allah's Apostle! I went out to answer the call of nature and 'Umar said to me so-and-so." Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), "You (women) have been allowed to go out for your needs."
 * Vol. 6, Book of Commentary (Interpretations of the Qur'an), Hadith 318

 * Narrated Anas bin Malik: I was ten years old when Allah's Apostle arrived at Medina. My mother and aunts used to urge me to serve the Prophet regularly, and I served him for ten years. When the Prophet died I was twenty years old, and I knew about the order of Al-Hijab (veiling of ladies) more than any other person when it was revealed. It was revealed for the first time when Allah's Apostle had consummated his marriage with Zainab bint Jahsh. When the day dawned, the Prophet was a bridegroom and he invited the people to a banquet, so they came, ate, and then all left except a few who remained with the Prophet for a long time. The Prophet got up and went out, and I too went out with him so that those people might leave too. The Prophet proceeded and so did I, till he came to the threshold of 'Aisha's dwelling place. Then thinking that these people have left by then, he returned and so did I along with him till he entered upon Zainab and behold, they were still sitting and had not gone. So the Prophet again went away and I went away along with him. When we reached the threshold of 'Aisha's dwelling place, he thought that they had left, and so he returned and I too, returned along with him and found those people had left. Then the Prophet drew a curtain between me and him, and the Verses of Al-Hijab were revealed.
 * Vol. 7, Book of Nikah (Wedlock), Hadith 95

 * Narrated Anas bin Malik: that he was a boy of ten at the time when the Prophet emigrated to Medina. He added: I served Allah's Apostle for ten years (the rest of his life time) and I know more than the people about the occasion whereupon the order of Al-Hijab was revealed (to the Prophet). Ubai bin Ka'b used to ask me about it. It was revealed for the first time during the marriage of Allah's Apostle with Zainab bint Jahsh. In the morning, the Prophet was a bride-groom of her and he Invited the people, who took their meals and went away, but a group of them remained with Allah's Apostle and they prolonged their stay. Allah's Apostle got up and went out, and I too, went out along with him till he came to the lintel of 'Aisha's dwelling place. Allah's Apostle thought that those people had left by then, so he returned, and I too, returned with him till he entered upon Zainab and found that they were still sitting there and had not yet gone. The Prophet went out again, and so did I with him till he reached the lintel of 'Aisha's dwelling place, and then he thought that those people must have left by then, so he returned, and so did I with him, and found those people had gone. At that time the Divine Verse of Al-Hijab was revealed, and the Prophet set a screen between me and him (his family).
 * Vol. 8, Book of Asking Permission, Hadith 255

 * Narrated Anas bin Malik: The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. (On that day of her marriage with him) the Prophet gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet and used to say, "Allah married me (to the Prophet) in the Heavens."
 * Vol. 9, Book of Tauhid, Hadith 517.

 * ', compiled by . Translated into English by Abdul Hamid Siddiqui, 1976, '. Note: the content inside parentheses, except complimentary phrases or, are commentaries by the translator and are not present in the original Arabic text.

 * A'isha reported that Sauda (Allah be pleased with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. 'Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She ('A'isha) said: She turned back. Messenger of Allah (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah's Messenger. I went out and 'Umar said to me so and so. She ('A'isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said:" Permission has been granted to you that you may go out for your needs."
 * Vol. 5, Book of Greetings, Hadith 5395

 * 'A'isha reported that the wives of Messenger of Allah (may peace be upon him) used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. 'Umar b Khattab used to say: Allah's Messenger, ask your ladies to observe veil, but Messenger of Allah (may peace be upon him) did not do that. So there went out Sauda, daughter of Zarn'a, the wife of Messenger of Allah (may peace be upon him), during one of the nights when it was dark. She was a tall statured lady. 'Umar called her saying: Sauda, we recognise you. (He did this with the hope that the verses pertaining to veil would be revealed.) 'A'isha said: Allah, the Exalted and Glorious, then revealed the verses pertaining to veil.
 * Vol. 5, Book of Greetings, Hadith 5397

 * 'A'isha reported that a eunuch used to come to the wives of Allah's Apostle (may peace be upon him) and they did not And anything objectionable in his visit considering him to be a male without any sexual desire. Allah's Apostle (may peace be upon him) one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As the comes in front tour folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Allah's Apostle (may peace be upon him) said: I me that he knows these things; do not, therefore. allow him to cater. She ('A'isha) said: Then they began to observe veil from him.
 * Vol. 5, Book of Greetings, Hadith 5416

 * Ibn Umar reported Umar as saying: My lord concorded with (my judgments) on three occasions. In case of the Station of Ibrahim, in case of the observance of veil and in case of the prisoners of Badr.
 * Vol. 6, Book of the Merits of the Companions, Hadith 5903

 * , compiled by . Translated into English by Ahmad Hasan, 1984.

 * The Prophet (peace be upon him) said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil.
 * Vol. 1, Book of Prayer (Kitab Al-Salat), Hadith 641.

 * Narrated Aisha, Ummul Mu'minin: Safiyyah, daughter of Shaybah, said that Aisha mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and made head covers (veils) of them.
 * Vol. 4, Book of Clothing (Kitab Al-Libas), Hadith 4089

 * Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.
 * Vol. 4, Book of Clothing (Kitab Al-Libas), Hadith 4090

 * Narrated Aisha, Ummul Mu'minin: May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them.
 * Vol. 4, Book of Clothing (Kitab Al-Libas), Hadith 4091

 * Narrated Aisha (the Prophet's wife): Asma, daughter of Abu Bakr, entered upon the Apostle of Allah (peace be upon him) wearing thin clothes. The Apostle of Allah (peace be upon him) turned his attention from her. He said: 'O Asma, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands.
 * Vol. 4, Book of Clothing (Kitab Al-Libas), Hadith 4092.

 * Narrated Anas ibn Malik: The Prophet (peace be upon him) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (peace be upon him) saw her struggle, he said: There is no harm to you: Here is only your father and slave.
 * Vol. 4, Book of Clothing (Kitab Al-Libas), Hadith 4094

 * Narrated Aisha, Ummul Mu'minin: A mukhannath (eunuch) used to enter upon the wives of Prophet (peace be upon him). They (the people) counted him among those who were free of physical needs. One day the Prophet (peace be upon him) entered upon us when he was with one of his wives, and was describing the qualities of a woman, saying: When she comes forward, she comes forward with four (folds in her stomach), and when she goes backward, she goes backward with eight (folds in her stomach). The Prophet (peace be upon him) said: Do I not see that this (man) knows what here lies. Then they (the wives) observed veil from him.
 * Vol. 4, Book of Clothing (Kitab Al-Libas), Hadith 4095

 * It was narrated from 'Aishah that her paternal uncle through breast-feeding, whose name was Aflah, asked permission to meet her, and she observed Hijab before him. The Messenger of Allah was told about that and he said: "Do not observe Hijab before him, for what becomes unlawful (for marriage) through breast-feeding is that which becomes unlawful through lineage."
 * Sunan an-Nasa'i Vol. 4, Book of Marriage, Hadith 3303

 * Yahya related to me from Malik from Alqama ibn Abi Alqama that his mother said, "Hafsa bint Abd ar-Rahman visited A'isha, the wife of the Prophet, may Allah bless him and grant him peace, and Hafsa was wearing a long thin head scarf. A'isha tore it in two and made a thick one for her."
 * Muwatta Imam Malik, Book of Dress, Hadith 6

 * Yahya related to me from Malik from Hisham ibn Urwa from his father that a woman asked him for a decision, saying, "Waist-wrappers are painful to me. Can I pray in a shift and head-covering?" He replied, "Yes, if the shift is long."
 * Muwatta Imam Malik, Book of Prayer in Congregation, Hadith 39

 * Umm Salama said the Prophet came to visit her when she was veiled and said, “Use one fold, not two.”
 * Mishkat al-Masabih Book 22, Hadith 58. Abu Dawud transmitted it.

title: Hijab


text:
Talk:Blades of Glory (film)

what is the name of chazz's illegal whalebone brush? iTs Called Old Glory

No, it's the famed Verticoli! "Help yourself to the Mane and Tail all you want, but you so much as LOOK at the Verticoli and I'll straight up knock your block off!"

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Talk:Blades of Glory (film)


text:
User:LoneGunmen/Television/CSI: Crime Scene Investigation

Just my favourite CSI: Crime Scene Investigation quotes.

=Season 6=

Bodies in Motion [6.01]
Brass: When she pulls the body back in, before she can call for help, you torch the place. Kaboom. The end.

Amber Durgee: That's the craziest thing I've ever heard

Brass [laughs]: Wouldn't even make my top ten.


text:
User:LoneGunmen/Television/CSI: Miami

Just a collection of my favourite quotes from CSI: Miami

=Season 4=

Rampage [4.24]
Horatio: [Shoots the main pointing a gun at him] Join the club.

title: User:LoneGunmen/Television/CSI: Miami


text:
User:LoneGunmen/Television/CSI: NY

My favourite CSI: NY quotes.

=Season 1=

Recycling [1.12]

 * [Stella steps into the street when a bike messenger flies by and nearly flattens her]
 * Stella Bonasera: Son of a b[bleep]!

Hush [1.16]

 * [Stella and Mac stare at the flattened victim]
 * Stella Bonasera: I'm going to call Hawkes.
 * Mac Taylor: Tell him to bring a spatula.

Crime and Misdemeanor [1.19]

 * Stella Bonasera: What do you do when you can't sleep?
 * Mac Taylor: Work.
 * Stella Bonasera: What do normal people do when they can't sleep?

The Dove Comission [1.18]

 * Aiden Burn: [walking into a strip club] Holy boob jobs, Batman.

=Season 2=

Grand Murder at Central Station [2.02]

 * Mac Taylor: It never ceases to amaze me how men of higher education can commit such stupid crimes.

title: User:LoneGunmen/Television/CSI: NY


text:
User:LoneGunmen/Television/ER

ER is a wonderful television series starring wonderful actors as each of the doctors and nurses at Chicago's fictional Cook County General Hospital.

=Season 1=

Blizzard [1.10]
[Carol is pushing a biker in a wheelchair]

Carol Hathaway: You know what we call motorcycles around here, Ace?

Patient: No. What?

Carol Hathaway: Donor-cycles.

Patient: [laughs] Donor-cycles. I like that.

Carol Hathaway: You would.

=Season 3=

Last Call [3.04]
Mark Greene: I've given it a lot of thought, and I've decided to be spontaneous.

Fear of Flying [3.06]
Susan Lewis: I'm hyperventilating, leave me alone.

=Season 5=

Power [5.20]
[Romano has just started operating when the power goes out]

Robert Romano: Wish I hadn't just made that incision...

=Season 7=

Survival of the Fittest [7.17]
Romano: [To a very pregnant Elizabeth] Are you sure you can still reach the table?

Elizabeth: At least I can see the table...

Out of Africa [10.05]

 * [It's Sam's first day, and she has just jumped on a hostile patient and stabbed him with a syringe]
 * Romano: Please tell me she works here...

title: User:LoneGunmen/Television/ER


text:
User talk:64.8.82.167

- InvisibleSun 16:16, 11 April 2007 (UTC)

title: User talk:64.8.82.167


text:
Wikiquote:Votes for deletion/Gilbert arenas

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review).  No further edits should be made to this page.

The result was: Delete.  Cbrown1023  talk  20:15, 18 April 2007 (UTC)

Gilbert arenas
The subject is notable. The quotes are forgettable. - InvisibleSun 17:14, 11 April 2007 (UTC)
 * Vote closes: 18:00, 18 April 2007 (UTC)

 * Delete. - InvisibleSun 17:14, 11 April 2007 (UTC)
 * Delete, unless sourced, pithy quotes are added. [Note: If the result is to keep the page, it should be moved to Gilbert Arenas] ~ UDScott 17:30, 11 April 2007 (UTC)
 * Delete My, this is daft. (If kept, it also needs to have an intro and the rest of the standard formatting.)--Cato 20:03, 11 April 2007 (UTC)
 * Delete Tyrenius 00:21, 12 April 2007 (UTC)
 * Delete. No use having this. Fys. “Ta fys aym”. 20:24, 13 April 2007 (UTC)
 * Delete. Concur with all of the above. I checked Gilbert Arenas to see if there were any quotes worth mining from it, but after finding (and properly citing) a blog entry (not a reliable source) and sifting through a lot of poorly written trivia, I exceeded my patience level. There's still a chance we might get something useful, but it doesn't look good. ~ Jeff Q (talk) 02:08, 14 April 2007 (UTC)
 * Delete unless improved.--Jusjih 17:22, 16 April 2007 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.


text:
Wikiquote:Votes for deletion/Jára da Cimrman

 * The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review).  No further edits should be made to this page.

The result was: Delete.  Cbrown1023  talk  20:16, 18 April 2007 (UTC)

Jára da Cimrman
This article has no English translation. The subject has a Wikipedia page under the name Jára Cimrman. - InvisibleSun 18:12, 11 April 2007 (UTC)
 * Vote closes: 19:00, 18 April 2007 (UTC)

 * Delete. - InvisibleSun 18:12, 11 April 2007 (UTC)
 * Delete This is the English Wikiquote.--Cato 20:04, 11 April 2007 (UTC)
 * Delete per Cato. Tyrenius 00:16, 12 April 2007 (UTC)
 * Delete. We don't even favor fictional-character articles for most famous characters in the English-speaking world. This subject doesn't seem to have any chance of meeting notability threshhold for en:WQ. Incidentally, the sourceless, apparently Czech quotes, from what little I can deduce, aren't even the same ones featured in Slovak WQ's Jára Cimrman, the only interwiki link provided in the article. (For some reason, I can't get a proper wiki link to that article working here, even though our article's interwiki link works.) ~ Jeff Q (talk) 02:25, 14 April 2007 (UTC)
 * Delete per above.--Jusjih 17:23, 16 April 2007 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.


text:
User talk:71.51.16.77

- InvisibleSun 18:22, 11 April 2007 (UTC)

title: User talk:71.51.16.77


text:
Talk:Star Trek: Deep Space Nine

Unidentified Quotes

The:

Garak: Commander, this is extortion. Sisko: Hmm...yes, it is.

is from "Second Skin" (season 3) if I'm not mistaken.

check copyright
Some of the episodes have too much material. ~ Ningauble 18:10, 25 October 2008 (UTC)

And a lot more have terrible quotes. 83.70.170.48 12:14, 9 January 2013 (UTC)

Riview
contacteu 196.191.53.221 15:35, 30 April 2023 (UTC)

title: Talk:Star Trek: Deep Space Nine


text:
User talk:74.34.214.186

~ UDScott 19:42, 11 April 2007 (UTC)

title: User talk:74.34.214.186


text:
User talk:Cletustockstill

Hi. Welcome to English Wikiquote. Enjoy! --81.159.218.74 19:44, 11 April 2007 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
 * Also see What Wikiquote is not for common activities that Wikiquote does not support.
 * To ask for help or to talk with another editor, visit our Village pump.
 * To browse Wikiquote, take a look at our browsing start page.
 * Before creating new articles, consult our guide. You may practice how to edit a page at Sandbox.
 * Please remember to use edit summaries when editing pages.
 * When posting to a discussion, please sign with a date by writing four tildes (~~) and saving.
 * Be bold.
 * A welcome from me as well.  Cbrown1023  talk  20:29, 11 April 2007 (UTC)

title: User talk:Cletustockstill


text:
William Godwin

William Godwin (3 March 1756 – 7 April 1836) was an English journalist, political philosopher, educationalist, novelist, historian and biographer. He is considered one of the first exponents of utilitarianism, and the first modern proponent of anarchism. He was the husband of Mary Wollstonecraft, father of Mary Shelley and father-in-law of Percy Bysshe Shelley.

Quotes

 * Truth is powerful, and, if not instantly, at least by slow degrees, may make good her possession. Gleams of good sense may penetrate through the thickest clouds of error. But we are supposing in the present case that truth is the object of the preceptor. Upon that assumption it would be strange indeed, if he were not able to triumph over corruption and sophistry, with the advantage of being continually at hand, of watching every change and symptom as they may arise, and more especially with the advantage of real voice, of accommodated eloquence, and of living sympathies, over a dead letter. These advantages are sufficient; and, as the true object of education is not to render the pupil the mere copy of his preceptor, it is rather to be rejoiced in, than lamented, that various reading should lead him into new trains of thinking; open to him new mines of science and new incentives to virtue; and perhaps, by a blended and compound effect, produce in him an improvement which was out of the limits of his lessons, and raise him to heights the preceptor never knew.
 * The Enquirer : Reflections on Education, Manners, and Literature (1797), Essay XV : Of Choice In Reading, p. 130, (1823 edition)

 * It has an unhappy effect upon the human understanding and temper, for a man to be compelled in his gravest investigation of an argument, to consider, not what is true, but what is convenient. The lawyer never yet existed who has not boldly urged an objection which he knew to be fallacious, or endeavoured to pass off a weak reason for a strong one. Intellect is the greatest and most sacred of all endowments; and no man ever trifled with it, defending an action to-day which he had arraigned yesterday, or extenuating an offence on one occasion, which, soon after, he painted in the most atrocious colours, with absolute impunity. Above all, the poet, whose judgment should be clear, whose feelings should be uniform and sound, whose sense should be alive to every impression and hardened to none, who is the legislator of generations and the moral instructor of the world, ought never to have been a practising lawyer, or ought speedily to have quitted so dangerous an engagement.
 * The Life of Geoffrey Chaucer vol. 1, p. 370 (1803)

 * One principle, that I believe is wanting in you, and all our too fervent and impetuous reformers, is the thought, that almost every institution or form of society is good in its place, and in the period of time to which it belongs. How many beautiful and admirable effects grew out of Popery and the monastic institutions, in the period, when they were in their genuine health and vigour! To them we owe almost all our logic and our literature. What excellent effects do we reap, even at this day, from the feudal system and from chivalry! In this point of view, nothing can, perhaps, be more worthy of our applause than the English constitution.
 * Letter to Percy Bysshe Shelley (4 March 1812), quoted in Thomas Jefferson Hogg, The Life of Percy Bysshe Shelley, Vol. II (1858), p. 86

 * I am myself deeply convinced that imagination is the basis of a sound reason. It is by dint of feeling, and of putting ourselves in fancy into the place of other men, that we can learn how we ought to treat them, and be moved to treat them as we ought. Man, to express the thing in familiar language, is a complex being, made up of a head and a heart. So far as we are employed in heaping up facts and in reasoning upon them merely, we are a species of machine; it is our impulses and our sentiments, that are the glory of our nature.
 * "Of Religion" (1818), quoted in Political and Philosophical Writings of William Godwin, Volume 7: Religious Writings, ed. Mark Philp (2016)

 * You rejoice in having made a convert to Atheism. I think there is something unnatural in a zeal of proselytism in an Atheist. I do not believe in an intellectual God, a God made after the image of man. In the vulgar acceptation of the word, therefore, I think a man is right who does not believe in God, but I am also persuaded that a man is wrong who is without religion.
 * Letter to H. B. Rosser (7 March 1820), quoted in C. Kegan Paul, William Godwin: His Friends and Contemporaries, Vol. II (1876), p. 263

 * I took some pains to convince you that the Whigs, as a party in the state, were of the highest value to the public welfare, and constituted the party to which a liberal-minded and enlightened man would adhere.
 * Letter to H. B. Rosser (7 March 1820), quoted in C. Kegan Paul, William Godwin: His Friends and Contemporaries, Vol. II (1876), p. 263

 * It is comparatively easy for the philosopher in his closet to invent imaginary schemes of policy, and to shew how mankind, if they were without passions and without prejudices, might best be united in the form of a political community. But, unfortunately, men in all ages are the creatures of passions, perpetually prompting them to defy the rein, and break loose from the dictates of sobriety and speculation.
 * History of the Commonwealth of England. From its Commencement, to the Restoration of Charles the Second. Volume the Fourth. Oliver, Lord Protector (1828), p. 579

 * The first authentic record on this subject (alchemy) is an edict of Diocletian, about  300 years after Christ, ordering a diligent search to be made in Egypt  for all the ancient books which treated of the art of making gold and  silver, that they might be consigned to the flames. This edict necessarily  presumes a certain antiquity to the pursuit; and fabulous history has  recorded Solomon, Pythagoras, and Hermes among its distinguished  votaries.
 * Quoted by H.P. Blavatsky, in Isis Unveiled: A Master-Key to the  Mysteries of Ancient and Modern Science and Theology, Vol. I, (1877)   (p. 504)

Enquiry Concerning Political Justice (1793)

 * Full title: Enquiry Concerning Political Justice and its Influence on Modern Morals and Manners (1793); some variations exist in subsequent editions

 * The true object of moral and political disquisition is pleasure or happiness. The primary, or earliest, class of human pleasure is the pleasures of external senses. In addition to these, man is susceptible of certain secondary pleasures, as the pleasures of intellectual feeling, the pleasures of sympathy, and the pleasures of self-approbation. The secondary pleasures are probably more exquisite than the primary; Or, at least, The most desirable state of man is that in which he has access to all these sources of pleasure, and is in possession of a happiness the most varied and uninterrupted. This state is a state of high civilization.
 * Summary of Principles 1.1
 * Government was intended to suppress injustice, but it offers new occasions and temptations for the commission of it.
 * "Summary of Principles" 2.4

 * Government was intended to suppress injustice, but its effect has been to embody and perpetuate it.
 * "Summary of Principles" 2.7
 * The pleasures of self-approbation, together with the right cultivation of all our pleasures, require individual independence. Without independence men cannot become either wise, or useful, or happy.
 * "Summary of Principles" 1.3

 * Duty is that mode of action which constitutes the best application of the capacity of the individual to the general advantage. Right is the claim of the individual to his share of the benefit arising from his neighbors' discharge of their several duties.
 * "Summary of Principles". 1.5

 * Perfectibility is one of the most unequivocal characteristics of the human species.
 * Vol. 1, bk. 1 : Of the Powers of Man Considered in his Social Capacity, ch. 2

 * Men may one day feel that they are partakers of a common nature, and that true freedom and perfect equity, like food and air, are pregnant with benefit to every constitution.
 * Vol. 1, bk. 1, ch. 3

 * If there be such a thing as truth, it must infallibly be struck out by the collision of mind with mind.
 * Vol. 1, bk. 1, ch.4

 * No man must encroach upon my province nor I upon his. He may advise me, moderately and without perniciousness, but he must not expect to dictate to me. He may censure me freely and without reserve but he should remember that I am to act by my deliberation and not his. He may exercise a republican boldness in judging, but he must not be peremptory and imperious in prescribing. Force may never be resorted to but, in the most extraordinary and imperious emergency.
 * Book II, "Of Rights"

 * The illustrious archbishop of Cambray was of more worth than his chambermaid, and there are few of us that would hesitate to pronounce, if his palace were in flames, and the life of only one of them could be preserved, which of the two ought to be preferred … Supposing the chambermaid had been my wife, my mother or my benefactor. This would not alter the truth of the proposition. The life of Fenelon would still be more valuable than that of the chambermaid; and justice, pure, unadulterated justice, would still have preferred that which was most valuable. Justice would have taught me to save the life of Fenelon at the expence of the other. What magic is there in the pronoun "my", to overturn the decisions of everlasting truth?
 * Vol.1, bk. 2, ch. 2

 * The political freedom of conscience and of the press, so far from being as it is commonly supposed an extension, is a new case of the limitation of rights and discretion. Conscience and the press ought to be unrestrained, not because men have a right to deviate from the exact line that duty prescribes, but because society, the aggregate of individuals, has no right to assume the prerogative of an infallible judge, and to undertake authoritatively to prescribe to its members in matters of pure speculation.
 * Vol. 1, bk 2 : Principles of Society, Ch. 5 : Of Rights (1797 edition)

 * Whenever government assumes to deliver us from the trouble of thinking for ourselves, the only consequences it produces are those of torpor and imbecility.
 * Vol. 2, bk. 6, ch. 1

 * To conceive that compulsion and punishment are the proper means of reformation, is the sentiment of a barbarian; civilisation and science are calculated to explode so ferocious an idea. It was once universally admitted and approved; it is now necessarily upon the decline.
 * Vol. 2, bk. 7, ch. 5

 * The proper method for hastening the decay of error is not by brute force, or by regulation which is one of the classes of force, to endeavour to reduce men to intellectual uniformity; but on the contrary by teaching every man to think for himself.
 * Vol. 2, bk. 8, ch. 6

The different cases in which thought modifies the external universe are obvious to all. It is modified by our voluntary thoughts or design. We desire to stretch out our hand, and it is stretched out. We perform a thousand operations of the same species every day, and their familiarity annihilates the wonder. They are not in themselves less wonderful than any of those modifications which we are least accustomed to conceive. — Mind modifies body involuntarily.
 * Let us here return to the sublime conjecture of Franklin, that “mind will one day become omnipotent over matter.” If over all other matter, why not over the matter of our own bodies? If over matter at ever so great a distance, why not over matter which, however ignorant we may be of the tie that connects it with the thinking principle, we always carry about with us, and which is in all cases the medium of communication between that principle and the external universe? In a word, why may not man be one day immortal?
 * Vol. 2, bk. 8, ch. 7
 * The reason a man lives under any particular government is partly a necessity; he cannot easily avoid living under some government, and it is often scarcely in his power to abandon the country in which he was born: it is also partly, a choice of evil; no man can be said, in this case, to enjoy that freedom which is essential to the forming a contract unless it could be shown that he had a power of instituting, somewhere, a government adapted to his own conceptions.
 * Book III, "Of Obedience"
 * Government in reality, as has abundantly appeared, is a question of force, and not of consent. It is desirable that a government should be made as agreeable as possible to the ideas and inclinations of its subjects and that they should be consulted, as extensively as may be, respecting its construction and regulations. But, at last, the best constituted government that can be formed particularly for a large community, will contain many provisions that, far from having obtained the consent of all its members, encounter even in their outset a strenuous, thought ineffectual opposition.
 * Book III, "Of Obedience"
 * A common mortal periodically selected by his fellow-citizens to watch over their own interests, can never be supposed to possess this stupendous virtue.
 * Book III, Chapter 9
 * The benefit of the governed is made to lie on one side and the benefit of the governors on the other.
 * Book III, Chapter 9
 * The pistol and dagger may as easily be made the auxiliaries of vice, as of virtue.
 * Book IV, "Of Tyrannicide"
 * The plebeian must expect to find himself neglected and despised in proportion as he is remiss in cultivation the objects of esteem; the lord will always be surrounded with sycophants and slaves. The lord therefore has no motive to industry and exertion; no stimulus to rouse him from the lethargic 'oblivious pool', out of which every human intellect originally arose.
 * Book V, Chapter 10, "Of Hereditary Distinction"
 * The man that does not know himself not to be at the mercy of other men, that does not feel that he is invulnerable to all the vicissitudes of fortune, is incapable of a constant and inflexible virtue.
 * Book V, "Of Education"
 * Ministers and favorites are a sort of people who have a state prisoner in their custody, the whole management of whose understanding and actions they can easily engross.
 * Book V, Ch. 5
 * Ministers become a sort of miniature kings in their turn. Though they have the greatest opportunity o observing the impotence and unmeaningness of the character, they envy it. It is their trade perpetually to extol the dignity and importance of the master they serve; and men cannot long anxiously endeavor to convince others of the truth of any proposition without becoming half convinced themselves.
 * Book V, Ch. 5
 * It is false that kings are entitled to the eminence they obtain. They possess no intrinsic superiority over their subjects. The line of distinction that is drawn is the offspring of pretense, an indirect means employed for effecting certain purposes, and not the language of truth. It tramples upon the genuine nature of things, and depends for its support upon this argument, 'that, were it not for impositions of a similar nature, mankind would be miserable.'
 * Book V, Ch. 6, "Of Subjects"
 * Privilege is a regulation rendering a few men, and those only, by the accident of their birth, eligible to certain situations. It kills all liberal ambition in the rest of mankind, by opposing to it an apparently insurmountable bar. It diminishes it in the favored class itself, by showing them the principal qualification as indefeasibly theirs. Privilege entitles a favored few to engross to themselves gratifications which the system of the universe left at large to all her sons; it puts into the hands of those few the means of oppression against the rest of their species; it fill them witth vain-glory, and affords them every incitement to insolence and a lofty disregard to the feeling and interests of others.
 * Book V, Chapter 11, "Moral Effects of Aristocracy"
 * Mankind will never be, in an eminent degree, virtuous and happy till each man shall possess that portion of distinction and no more, to which he is entitled by his personal merits. The dissolution of aristocracy is equally the interest of the oppressor and the oppressed. The one will be delivered from the listlessness of tyranny, and the other from the brutalizing operation of servitude.
 * Book V, Chapter 11, "Moral Effects of Aristocracy"
 * The case of mere titles is so absurd that it would deserve to be treated only with ridicule were t not for the serious mischief they impose on mankind. The feudal system was a ferocious monster, devouring, where it came, all that the friend of humanity regards with attachment and love. The system of titles appears under a different form. The monster is at length destroyed, and they who followed in his train, and fattened upon the carcasses of those he slew, have stuffed his skin, and, b exhibiting it, hope still to terrify mankind into patient and pusillanimity.
 * Book V, Chapter 13
 * Till mankind be satisfied with the naked statement of what they really perceive, till they confess virtue to be then most illustrious, when she more disdains the aid of ornament, they will never arrive at that manly justice of sentiment at which they seem destined one day to arrive. By his scheme of naked virtue will be every day a gainer; every succeeding observer willl more fully do her justice, while vice, deprived of that varnish with which she delighted to glow her actions of that gaudy exhibition which may be made alike by every pretender will speedily sink into unheeded contempt.
 * Book V, Chapter 12, "Of Titles"
 * Democracy is a system of government according to which every member of society is considered as a man and nothing more.
 * Book V, Chapter 13, "General Features of Democracy"
 * Massacre is the too possible attendant upon revolution, and massacre is perhaps the most hateful scene, alllowing for its omentary duration, that any imagination can suggest, The fearful, hopeless, expectation of the defeated, and the blood-hound fury of their conquerors, is a complication of mischief that all which has been told of internal regions can scarcely surpass. The cold-blooded massacres that are perpetrated under the naem of criminal justice fall short of these in some of their most frightful aggravations. The ministers and instruments of law have by perform, and often bear their parts in the most shocking enormities without being sensible to the passions allied murders with the rudeness of an insulting triumph ; and, as the conduct themselves , in a certain sort, by known principles of injustice, the evil we have reason to apprehend has its limits. But the instruments of massacre are discharged from every restraint.
 * Book VIII, Ch.
 * Anarchy, in its own nature, is an evil of short duration. The more horrible are the mischiefs it inflicts, the more does it hasten to a close.
 * Book 7, Ch. 5
 * Nothing can be of more importance than to separate prejudice and mistake on the one hand from reason and demonstration on the other.
 * Book III, Ch.1

 * Simplify the social system, in the manner which every motive, but those of usurpation and ambition, powerfully recommends; render the plain dictates of justice level to every capacity; remove the necessity of implicit faith; and we may expect the whole species to become reasonable and virtuous. '''
 * Portable Enlightenment Reader, p. 477
 * The evil of marriage, as is it practiced in the European countries, extends further than we have yet described. The method is for a thoughtless and romantic youth of each sex, to come together, to see each other, for a few times, and under circumstances full of delusion and then to vow eternal attachment. What is the consequence of this? In almost every instance they find themselves deceived. They are reduced to make the best of an irretrievable mistake. They are led to conceive it their wiser policy, to shut their eyes upon realities, happy, if by any perversion of intellect, they can persuade themselves that they were right in their first crude opinion of each other. Thus the institution of marriage is made a system of fraud; and men who carefully mislead their judgement in the daily affair of their life, must be expected to have a crippled judgement in every other concern.
 * ''Portable Enlightenment Reader, p. 478-479

Caleb Williams (1794)

 * Full title: Things as They Are; or The Adventures of Caleb Williams

 * I did not hate the author of my misfortunes — truth and justice acquit me of that; I rather pitied the hard destiny to which he seemed condemned. But I thought with unspeakable loathing of those errors, in consequence of which every man is fated to be, more or less, the tyrant or the slave. I was astonished at the folly of my species, that they did not rise up as one man, and shake off chains so ignominious, and misery so insupportable. So far as related to myself, I resolved — and this resolution has never been entirety forgotten by me — to hold myself disengaged from this odious scene, and never fill the part either of the oppressor or the sufferer.

Quotes about Godwin

Mr. Godwin's person is not known, he is not pointed out in the street, his conversation is not courted his opinions are not asked, he is at the head of no cabal, he belongs to no party in the State, he has no train of admirers, no one thinks it worth his while even to traduce and vilify him, he has scarcely friend or foe the world make a point (as Goldsmith used to say) of taking no more notice of him than if such an individual had never existed; he is to all ordinary intents and purposes dead and buried. But the author of Political Justice and of Caleb Wiliams can never die; his name is an abstraction in letters; his works are standard in the history of intellect.
 * The Spirit of the Age was never more fully shown than in its treatment of this writer —  its love of paradox and change, its dastard submission to prejudice and to the fashion of the day. Five-and twenty years ago he was in the very zenith of a sultry and unwholesome popularity; he blazed as a sun in the firmament of reputation; no one was more talked of, more looked up to, more sought after, and wherever liberty, truth, justice was the theme, his name was not far off. Now he has sunk below the horizon, and enjoys the serene twilight of a doubtful immortality. Mr. Godwin, during his lifetime, has secured to himself the triumphs and the mortifications of an extreme notoriety and of a sort of posthumous fame. His bark, after being tossed in the revolutionary tempest, now raised to heaven by all the fury of popular breath, now almost dashed in pieces, and buried in the quicksands of ignorance, or scorched with the lightning of momentary indignation, at length floats on the calm wave that is to bear it down the stream of time.
 * William Hazlitt, in "William Godwin" in The Spirit of the Age (1825)

 * What is striking about the population question to our modern eyes is not whether England actually was or was not in danger of petering out as a nation. In retrospect, what is interesting is how harmonious either view of the population problem was with a vision that puts its faith in natural law, reason, and progress. Was the population declining? Then it should be encouraged to grow, as it “naturally” would under the benign auspices of the laws that Adam Smith had shown to be the guiding principles of a free market economy. Was the population growing? All to the good, since everyone agreed that a growing population was a source of national wealth. No matter which way one cut the cake, the result was favorable to an optimistic prognosis for society; or, to put it differently, there was nothing in the population question, as it was understood, to shake men’s faith in their future. Perhaps no one summed up this optimistic outlook so naively and completely as William Godwin. Godwin, a minister and pamphleteer, looked at the heartless world about him and shrank back in dismay. But he looked into the future and what he saw was good. In 1793 he published Political Justice, a book that excoriated the present but gave promise of a distant future in which “there will be no war, no crime, no administration of justice, as it is called, and no government. Besides this there will be no disease, anguish, melancholy, or resentment.” What a wonderful vision! It was, of course, highly subversive, for Godwin’s utopia called for complete equality and for the most thoroughgoing anarchic communism: even the property contract of marriage would be abolished. But in view of the high price of the book (it sold for three guineas) the Privy Council decided not to prosecute the author, and it became the fashion of the day in the aristocratic salons to discuss Mr. Godwin’s daring ideas.
 * Robert Heilbroner, The Worldly Philosophers, 7th ed. (1999), Chap. 4 : The Gloomy Presentiments of Parson Malthus and David Ricardo

 * It was Godwin, in his Enquiry Concerning Political Justice (2 vols., 1793), who was the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his remarkable work. Laws, he wrote, are not a product of the wisdom of our ancestors: they are the product of their passions, their timidity, their jealousies and their ambition. The remedy they offer is worse than the evils they pretend to cure. If and only if all laws and courts were abolished, and the decisions in the arising contests were left to reasonable men chosen for that purpose, real justice would gradually be evolved. As to the state, Godwin frankly claimed its abolition. A society, he wrote, can perfectly well exist without any government: only the communities should be small and perfectly autonomous. Speaking of property, he stated that the rights of every one ‘to every substance capable of contributing to the benefit of a human being’ must be regulated by justice alone: the substance must go ‘to him who most wants it’. His conclusion was communism. Godwin, however, had not the courage to maintain his opinions. He entirely rewrote later on his chapter on property and mitigated his communist views in the second edition of Political Justice (8 vols., 1796).
 * Peter Kropotkin, in "Anarchism" in The Encyclopaedia Britannica (1910)

 * I have finished Godwin. His work [ Enquiry Concerning Political Justice ] cannot be too highly praised. All mankind are indebted to the author. The cause of despotism never met a more formidable adversary. He goes to the root of every evil that now plagues man and degrades him almost beneath the savage beast. He shows the source whence all the misfortunes of mankind flow. That source he demonstrates to be political government.
 * Daniel O'Connell, journal entry (30 January 1796), quoted in Arthur Houston, Daniel O'Connell: His Early Life, and Journal, 1795 to 1802 (1906), pp. 119-120

 * Two other general characteristics of rationalist politics may be observed. They are the politics of perfection, and they are the politics of uniformity; either of these characteristics without the other denotes a different style of politics, the essence of rationalism is their combination. The evanescence of imperfection may be said to be the first item of the creed of the Rationalist. He is not devoid of humility; he can imagine a problem which would remain impervious to the onslaught of his own reason. But what he cannot imagine is politics which do not consist in solving problems, or a political problem of which there is no 'rational' solution at all. Such a problem must be counterfeit. And the 'rational' solution of any problem is, in its nature, the perfect solution. There is no place in his scheme for a 'best in the circumstances', only a place for 'the best'; because the function of reason is precisely to surmount circumstances. Of course, the Rationalist is not always a perfectionist in general, his mind governed in each occasion by a comprehensive Utopia; but invariably he is a perfectionist in detail. And from this politics of perfection springs the politics of uniformity; a scheme which does not recognize: circumstance can have no place for variety. 'There must in the nature of things be one best form of government which all intellects, sufficiently roused from the slumber of savage ignorance, will be irresistibly incited to approve,' writes Godwin. This intrepid Rationalist states in general what a more modest believer might prefer to assert only in detail; but the principle holds — there may not be one universal remedy for all political ills, but the remedy for any particular ill is as universal in its application as it is rational in its conception. If the rational solution for one of the problems of a society has been determined, to permit any relevant part of the society to escape from the solution is, ex hypotkesi, to countenance irrationality. There can be no place for preference that is not rational preference, and all rational preferences necessarily coincide. Political activity is recognized as the imposition of a uniform condition of perfection upon human conduct.
 * Michael Oakeshott, "Rationalism in Politics" (1947), published in Rationalism in Politics and other essays (1962)

 * It is now a period of more than two years since first I saw your inestimable book of Political Justice. It opened to my mind fresh and more extensive views; it materially influenced my character, and I rose from its perusal a wiser and a better man. I was no longer the votary of romance; till then I had existed in an ideal world—now I found that in this universe of ours was enough to excite the interest of the heart, enough to employ the discussions of reason; I beheld, in short, that I had duties to perform. Conceive the effect which the Political Justice would have upon a mind before jealous of its independence, participating somewhat singularly in a peculiar susceptibility.
 * Percy Bysshe Shelley to William Godwin (10 January 1812), quoted in Letters from Percy Bysshe Shelley to William Godwin, Vol. I (1891), p. 11

title: William Godwin


text:
User talk:68.83.168

~ UDScott 20:12, 11 April 2007 (UTC)

title: User talk:68.83.168


text:
Wikiquote:Quote of the day/April 12, 2007

Fighting wars is not so much about killing people as it is about finding things out. The more you know, the more likely you are to win a battle. ~ Tom Clancy


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User talk:Moshe-paz~enwikiquote

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User talk:Baravalle

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User talk:ChristianSie

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User talk:Magica1883

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User talk:Joe Major

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User talk:Stop drop and rofl

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 * Nice username as well. :)  Cbrown1023  talk  20:28, 11 April 2007 (UTC)

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User talk:Rwkaminer~enwikiquote

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User talk:Inked irishmuffin

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User talk:Ben 111~enwikiquote

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User talk:Shameerpuri~enwikiquote

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User talk:Gibenrath~enwikiquote

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User talk:Johncenafw1

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User talk:Haddadi~enwikiquote

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User talk:Vitusryker

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title: User talk:Vitusryker


text:
User:Cbrown1023/Admin statistics

 * See vvv's admin stats for more up-to-date information.

Admin statistics
Note: This table currently is generated only from the logs since December 23, 2004, and not considering sysop actions until then which are found at Deletion log, Protection log or Block log.

title: User:Cbrown1023/Admin statistics


text:
User talk:86.29.21.153

~ UDScott 21:35, 11 April 2007 (UTC)

title: User talk:86.29.21.153


text:
User talk:71.156.82.236

~ UDScott 21:39, 11 April 2007 (UTC)

title: User talk:71.156.82.236