People From England

"A fire broke out in a house occupied by a man, his wife and six children, and in a very short time was burning fiercely. John and his father went downstairs and upon opening the living room door at the foot of the stairs the interior of the room burst into flames. Owing to the intense heat they were unable to get back upstairs to the rest of the family. They ran out through the front door, climbed on to the top of a bay window which gave access to a bedroom, opened the window and helped three of the children and the mother on to the flat roof. John Bamford and his father then climbed into the bedroom where they could hear the two remaining children, aged 4 and 6, shouting in the back bedroom, situated immediately above the seat of the fire. The bedroom doors at the head of the stairs were enveloped by flames. The father draped a blanket around himself and attempted to reach the children but the blanket caught fire and he was driven back. John Bamford then told his father to go to the back of the house while he got down on his hands and knees and crawled through the flames into the bedroom. His shirt was completely burned upon him but nevertheless he snatched the two young boys from the bed and managed to get them to the window. He dropped the younger boy from the window into his father's arms but the elder boy struggled from his grasp. Bamford could then have got out himself but he left the window and chased the screaming child through the flames across the room. He eventually managed to catch him and throw him from the window. By this time John Bamford was fast losing consciousness. He was terribly burned on the face, neck, chest, back, arms and hands but he managed to get one leg over the window sill and then fell to the ground. John Bamford displayed courage of the highest order, and in spite of excruciating pain succeeded in rescuing his two brothers.""

"I had to get them out. I couldn't leave them, could I? I never thought about what might happen to me- I didn't have time to think about it."

"When we opened the [living room] door, we were hit with a huge blast of flame. We went outside because we couldn't get back upstairs. We climbed on to the flat roof on top of the bay window and we got my mother and what we first thought was all of them [his sister and five younger brothers] out through the bedroom window. But then we had a count up and there were two missing. So me and my dad went back again. We could hear Roy shouting from the back bedroom. My dad tried to get through the flames by wrapping a blanket round him but the blanket caught fire. I told him to go round the back and I would get into their room and chuck them out the window. I couldn't see anything because of the smoke. I got down low on my hands and knees because it was the best place with the smoke rising. When I found them in the bedroom, I had Roy between my knees and Brian was next to us by the window. I slammed the ash window up but the bloody thing came down again and slammed my fingers. So I banged it up again and this time it stayed there. But when I turned round Brian had gone- he was frightened so he had got back into bed. I knew where the bed was so I got him and chucked Brian out too. I remember then I somehow got out of the window too. But the next thing I can remember was lying on the hearth in front of our neighbor Mrs Hale's fire and our doctor, Dr Towle, kept saying to her: 'Give him weak tea. Give him weak tea.' Even though all I wanted was lots of water. It's daft what you can remember."

"If the Imam make peace with the aliens in return for property, there is no scruple; because since peace may be lawfully made without any such gratification it is also lawful in return for a gratification. This, however, is only where the Muslims stand in need of the property thus to be acquired; for if they be not in necessity, making peace for property is not lawful, since peace is a desertion of war both in appearance and in effect. It is to be observed that if the Imam receive this property by sending a messenger and making peace without the Muslim troops entering the enemy’s territory, the object of disbursement of it is the same as that of jizyah or capitation-tax; that is, it is to be expended upon the warriors and not upon the poor. If, however, the property be taken after the Muslims have invaded the enemy in this case it is as plunder, one-fifth going to the Imam and the remainder to be divided among the troops, as the property has in fact been taken by force in this instance. It is incumbent on the Imam to keep peace with apostates, and not to make war upon them, in order that they may have time to consider their situation, since it is to be hoped that they may again return to the faith. It is, therefore, lawful to delay fighting with them in a hope that they may again embrace Islam; but it is not lawful to take property from them. If, however, the Imam should take property from them, it is not incumbent upon him to return it, as such property is not in protection. If infidels harass the Muslims, and offer them peace in return for property, the Imam must not accede thereto as this would be a degradation of the Muslim honour, and disgrace would be attached to all the parties concerned in it; this, therefore, is not lawful except where destruction is to be apprehended, in which case the purchasing a peace with property is lawful, because it is a duty to repel destruction in every possible mode."

""If the Imam make peace with aliens, or with any particular tribe or body of them, and perceive it to be eligible for the Muslims, there need be no hesitation, because it is said in the Qur’an: ‘If the infidels be inclined to peace do ye likewise consent thereto,’ and also because the Prophet in the year of the punishment of Eubea, made a peace between the Muslims and the people of Mecca for the space of ten years; peace, moreover is war in effect where the interest of the Muslims requires it, since the design of war is the removal of evil, and this is obtained by means of peace: contrary to where peace is not to the interest of the Muslims, for it is not in that case lawful, as this would be abandoning war both apparently and in effect. It is here, however, proper to observe that it is not absolutely necessary to restrict a peace to the term above recorded (namely, ten years), because the end for which peace is made may be sometimes more effectually obtained by extending it to a longer term. If the Imam make peace with the aliens for a single term (namely, ten years), and afterwards perceive that it is most advantageous for the Muslim’s interest to break it, he may in that case lawfully renew the war after giving them due notice, because, upon a change of the circumstances which rendered peace advisable, the breach of peace is war, and the observance of it a desertion of war, both in appearance and also in effect, and war is an ordinance of God, and the forsaking of it is not becoming (to Muslims). It is to be observed that giving due notice to the enemy is in this case indispensably requisite in such a manner that treachery may not be induced, since this is forbidden. It is also requisite that such a delay be made in renewing the war with them, as may allow intelligence of the peace being broken off to be universally received among them, and for this such a time suffices as may admit of the king or chief of the enemy communicating the same to the different parts of their dominion, since by such a delay the charge of treachery is avoided.".."If the infidels act with perfidy in a peace, it is in such case lawful for the Imam to attack them without any previous notice, since the breach of treaty in this instance originates with them, whence there is no occasion to commence the war on the part of the Muslims by giving them notice. It would be otherwise, however, if only a small party of them were to violate the treaty by entering the Muslim territory and there committing robberies upon the Muslims, since this does not amount to a breach of treaty. If, moreover, this party be in force so as to be capable of opposition, and openly fight with the Muslims, this is a breach of treaty with respect to that party only, but not with respect to the rest of their nation or tribe, because, as this party have violated the treaty without any permission from their prince, the rest are not answerable for their act; whereas if they made their attack by permission of their prince, the breach of treaty would be regarded as by the whole, all being virtually implicated in it."

""If a Muslim attack infidels without previously calling them to the faith, he is an offender, because this is forbidden; but yet if he do attack them before thus inviting them and slay them, and take their property, neither fine, expiation, nor atonement are due, because that which protects (namely, Islam) does not exist in them, nor are they under protection by place (namely the Daru ‘l-Islam, or Muslim territory), and the mere prohibition of the act is not sufficient to sanction the exaction either of fine or of atonement for property; in the same manner as the slaying of the women or infant children of infidels is forbidden, but if, notwithstanding, a person were to slay such, he is not liable to a fine. It is laudable to call to the faith a people to whom a call has already come, in order that they may have the more full and ample warning; but yet this is not incumbent, as it appears in the Traditions that the Prophet plundered and despoiled the tribe of al-Mustaliq by surprise, and he also agreed with Asamah to make a predatory attack upon Qubna at an early hour, and to set it on fire, and such attacks are not preceded by a call. (Qubna is a place in Syria: some assert it is the name of a tribe)."

"If the infidels, upon receiving the call, neither consent to it nor agree to pay capitation tax, it is then incumbent on the Muslims to call upon God for assistance, and to make war upon them, because God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels, and it is necessary to implore His aid upon every occasion; the Prophet, moreover, commands us so to do. And having so done, the Muslims must then with God’s assistance attack the infidels with all manner of warlike engines (as the Prophet did by the people of Ta’if), and must also set fire to their habitations (in the same manner as the Prophet fired Baweera), and must inundate them with water and tear up their plantations and tread down their grain because by these means they will become weakened, and their resolution will fail and their force be broken; these means are, therefore, all sanctified by the law."

"The following is the teaching of the Hanafi school of Sunnis on the subject of Jihad, as given in the Hidayah, vol. Ii. P. 140:-- "The sacred injunction concerning war is sufficiently observed when it is carried on by any one party or tribe of Muslims, and it is then no longer of any force with respect to the rest. It is established as a divine ordinance, by the word of God, who said in the Qur’an, ‘Slay the infidels,’ and also by a saying of the Prophet, ‘War is permanently established until the Day of Judgment’ (meaning the ordinance respecting war). The observance, however, in the degree above mentioned, suffices, because war is not a positive injunction, as it is in its nature murderous and destructive, and is enjoined only for the purpose of advancing the true faith or repelling evil from the servants of God; and when this end is answered by any single tribe or party of Muslims making war, the obligation is no longer binding upon the rest, in the same manner as in the prayers for the dead-(if, however, no one Muslim were to make war, the whole of the Muslim, would incur the criminality of neglecting it) – and also because if the injunction were positive, the whole of the Muslims must consequently engage in war, in which case the materials for war (such as horses, armour, and so forth) could not be procured. Thus it appears that the observance of war as aforesaid suffices, except where there is a general summons (that is, where the infidels invade a Muslim territory, and the Imam for the time being issues a general proclamation requiring all persons to go forth to fight), for in this case war becomes a positive injunction with respect to the whole of the inhabitants, whether men or women, and whether the Imam be a just or an unjust person; and if the people of that territory be unable to repulse the infidels, then war becomes a positive injunction with respect to all in that neighbourhood; and if these also do not suffice it, then comes a positive injunction with respect to the next neighbours; and in same manner with respect to all the Muslims from east to west. The destruction of the sword is incurred by infidels, although they be not the first aggressors, as appears from various passages in the traditions which are generally received to this effect."

""It is not incumbent upon infants to make war, as they are objects of compassion; neither is it incumbent upon slaves or women, as the rights of the master, or of the husband, have precedence; nor is it so upon the blind, the maimed, or the decrepid, as such are incapable. If, however, the infidels make an attack upon a city or territory, in this case the repulsion of them is incumbent upon all Muslims, insomuch that a wife may go forth without consent of her husband, and a slave without the leave of his master, because war then becomes a positive injunction; and possession, either by bondage or by marriage, cannot come in competition with a positive injunction, as in prayer (for instance) or fasting. This is supposing a general summons; for without that it is not lawful for a woman or slave to go forth to make war without the consent of the husband or master, as there is in this case no necessity for their assistance, since others suffice, and hence no reason exists for destroying the right of the husband or master on that account. If there be any fund in the public treasury, so long as the fund lasts any extraordinary exaction for the support of the warriors is abominable, because such exaction resembles a hire for that which is a service of God as much as prayer or fasting, and, hire being forbidden in these instances, so is it in that which resembles them. In this case, moreover, there is no occasion for any extraordinary exactions, since the funds of the public treasury are prepared to answer all emergencies of the Muslims, such as war, and so forth. If, however, there be no funds in the public treasury, in this case the Imam need not hesitate to levy contributions for the better support of the warriors, because in levying a contribution the greater evil (namely, the destruction of the person) is repelled, and the contribution is the smaller evil, and the imposition of a smaller evil to remedy a greater is of no consequence. A confirmation of this is found in what is related of the Prophet, that he took various articles of armour, and so forth, from Safwan and ‘Umar; in the same manner also he took property from married men, and bestowed it upon the unmarried, in order to encourage them and enable them to go forth to fight with cheerfulness; and he also used to take the horses from those who remained at home, and bestowed them upon those who went forth to fight on foot. When the Muslims enter the enemy’s country and besiege the cities or strongholds of the infidels, it is necessary to invite them to embrace the faith, because Ibn ‘Abbas relates of the Prophet that he never destroyed any without previously inviting them to embrace the faith. If, therefore, they embrace the faith, it is unnecessary to war with them, because that which was the design of the war is then obtained without war. The Prophet, moreover, has said we are directed to make war upon men only until such time as they shall confess, ‘There is no God but one God.’ But when they repeat this creed, their persons and properties are in protection (aman). If they do accept the call to the faith, they must then be called upon to pay jizyah, or capitation tax, because the Prophet directed the commanders of his armies so to do, and also because by submitting to this tax war is forbidden and terminated upon the authority of the Qur’an. (This call to pay capitation tax, however, respects only those from whom the capitation tax is acceptable, or, as to apostates and the idolaters of Arabia, to call upon them to pay the tax is useless, since nothing is accepted from them but embracing the faith, as it is thus commanded in the Qur’an). If those who are called upon to pay capitation tax consent to do so, they then become entitled to the same protection and subject to the same rules as Muslims because ‘Ali had declared infidels agree to a capitation tax only in order to render their blood the same as Muslims’ blood, and their property the same as Muslims’ property. also quoted in Bostom, A. G. M. D., & Bostom, A. G. (2010). The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Amherst: Prometheus."

""It is not lawful to make war upon any people who have never before been called to the faith, without previously requiring them to embrace it, because the Prophet so instructed his commanders, directing them to call the infidels to the faith, and also because the people will hence perceive that they are attacked for the sake of religion, and not for the sake of taking their property, or making slaves of their children, and on this consideration it is possible that they may be induced to agree to the call, in order to save themselves from the troubles of war."

"It is no objection to shooting arrows or other missiles against the infidels that there may chance to be among them a Muslim in the way either of bondage or of traffic, because the shooting of arrows and so forth among the infidels remedies a general evil in the repulsion thereof from the whole body of Muslims, whereas the slaying of a Muslim slave or a trader is only a particular evil, and to repel a general evil a particular evil must be adopted, and also because it seldom happens that the strongholds of the infidels are destitute of Muslims, since it is most probable that there are Muslims residing in them, either in the way of bondage or of traffic, and hence, if the use of missile weapons were prohibited on account of these Muslims, war would be obstructed. If the infidels in time of battle should make shields of Muslim children, or of Muslims, who are prisoners in their hands, yet there is no need on that account to refrain from the use of missile weapons, for the reason already mentioned. It is requisite, however, that the Muslims in using such weapons aim at the infidels, and not at the children or the Muslim captives, because, as it is impossible in shooting to distinguish precisely between them and the infidels, the person who discharges the weapon must make this distinction in his intention and design by aiming at the infidels, and not at the others, since this much is practicable, and the distinction must be made as far as is practicable."

"All young men who have arrived at the ago of puberty should marry, for marriage prevents sins. He who cannot marry should fast."

"Marry women who will love their hus­bands and be very prolific, for I want you to be more numerous than any other people."

"When a Muslim marries he perfects half his religion, and he should practice abstinence for the remaining half."

"A woman ripe in years shall have her consent asked in marriage, and if she remain silent her silence is her consent, and if she refuse she shall not be married by force." ... "A widow shall not be married until she be consulted, nor shall a virgin be married until her consent be asked." The Companions said," in what manner is the permission of virgin?" He replied, "Her consent is by her silence."

"When anyone demands your daughter in marriage, and you are pleased with his disposition and his faith, then give her to him; for if you do not so, then there will be strife and contention in the world."

"Beware! make not large settlements upon women; because, if great settlements were a cause of greatness in the world and of righteousness before God, surely it would be most proper for the Prophet of God to make them."

"If a woman marries without the consent of her guardian, her marriage is null and void...; then, if her marriage hath been consummated, the woman shall take her dower; if her guardians dispute about her marriage, then the king is her guardian."

"The Prophet used to divide his time equally amongst his wives, and he would say, 'O God, I divide impartially that which thou hast put in my power.'"

"That is the moat perfect Muslim whose disposition is the best, and the best of you is he who behaves best to his wives."

"Admonish your wives with kindness, because woman were created from a crooked bone of the side; therefore, if you wish to straighten it, you will break it, and if you let it alone, it will always be crooked.""

"Not one of you must whip his wife like whipping a slave."

"The Muhammadan religion appears to give almost unlimited license to concubinage, provided the woman be a slave and not a free Muslim woman. Those female slaves must be either (1) taken captive in war, (2) or purchased by money, (3) or the descendants of slaves. Even married women, if taken in war, are, according to the injunction of the Qur'an, Surah iv. 28, entirely at the disposal of the Muslim conqueror. "(Unlawful) to you are married women except such as your right hand possess (i.e. taken in war or purchased as slave)." This institution of concubinage is founded upon the example of Muhammad himself, who took Rihanah the Jewess as his concubine after the battle with the Bani Quraizah (A.H. 5), and also Maria the Copt, who was sent him as a slave by the Governor of Egypt."

"JIHAD. Lit. "An effort, or a striving." A religious war with those who are unbelievers in the mission of Muhammad.. It is an incumbent religious duty, established in the Qur’an and in the Traditions as a divine institution, and enjoined specially for the purpose of advancing Islam and of repelling evil from Muslims."

"A Muslim cannot obtain anything better than an amiable and beautiful wife, such a wife who, when ordered by her husband to do a thing, will obey, and if her husband looks at her will be happy; and if her husband swears by her, she will make him a swearer of truth; and if ha be absent from her, she will honour him with her own person and property."

"Regarding the treatment. of wives, the following verse in the Qur'an (Surah iv. 38) allows the husband absolute power to correct them: "Chide those whose refractoriness you have cause to fear. Remove them into sleeping chambers apart, and beat them. But if they are obedient to you, then seek not occasion against them.""

"When a man has two wives and does not treat them equally, he will come on the Day of Resurrection with half his body fallen off."

"When a man calls his wife, she must come, although she be at an oven."

"It is related that on one occasion the Prophet said': "Beat not your wives." Then Umar came to the Prophet and said, "Our wives have got. the upper hand of the their husbands from hearing this." Then the Prophet permitted beating of wives. Then an immense number of women collected round the Prophet's family, and complained of their husbands beating them. And the Prophet said," Verily a great number of women are assembled in my home complaining of their husbands, and those men who beat their wives do not behave well. He is not of my way who teach a woman to go astray and who entices a slave from his master."

"A Muslim must not hate his wife, for if he be displeased with one bad quality in her, thou let him he pleased with another that is good."

"A woman may be married either for her money, her reputation, her beauty, or her religion; then look out for a religious woman, for if you do marry other than a religious women, may your hands be rubbed with dirt"

"When any of you wishes to demand a woman in marriage, if he can arrange it, let him see her first."

"The best wedding is that upon which the least trouble and expense is bestowed."

"The worst of feasts are marriage feasts, to which the rich are invited and the poor left out, and he who abandons the acceptation of an invitation, then verily disobeys God and His Prophet."

"⁣⁣⁣I'm not going to be told by anyone else what my body should look like. If I choose to conform to what society deems 'attractive' or 'feminine', I probably would have got a boob and butt job decades ago. Thank God I didn't, because it would be a permanent reminder of the cruel words of others.⁣⁣"

"There can be no dispute as to what our duty as the rulers of India requires us to do. But it has been said, and may be said again, that whatever our duty may be, it is not our policy to enlighten the natives of India; that the sooner they grow to man's estate, the sooner they will be able to do without us; and that by giving them knowledge, we are giving them power, of which they will make the first use against ourselves."

"The Arabian or Mahommedan system is based on the exercise of power and the indulgence of passion, Pride, ambition, the love of rule, and of sensual enjoyment, are called in to the aid of re~ ligion. The earth is the inheritance of the Faith- ful : all besides are infidel usurpers, with whom no measures are to be kept, except what policy may require. Universal dominion belongs to the Mahornmedans by Divine right. Their religion obliges them to establish their predominance by 'the sword; and those who refuse to conform arc to be kept in a state of slavish subjection."

"The Indians will, I hope, soon stand in the same position towards us in which we once stood towards the Romans."

"The Irish smallholder lives in a state of isolation, the type of which is to be sought for in the islands of the South Sea, rather than in the great civilised communities of the ancient world. A fortnight for planting, a week or ten days for digging, and another fortnight for turf-cutting, suffice for his subsistence; and during the rest of the year he is at leisure to follow his own inclinations, without even the safeguard of the intellectual tastes and legitimate objects of ambition which only imperfectly obviate the evils of leisure in the higher ranks of society."

"These discoveries establish the existence in Sind (the northernmost province of the Bombay Presidency) and the Punjab, during the fourth and third millennium B.C., of a highly developed city life; and the presence, in many of the houses, of wells and bathrooms as well as an elaborate drainage-system, betoken a social condition of the citizens at least equal to that found in Sumer, and superior to that prevailing in contemporary Babylonia and Egypt. . . . Even at Ur the houses are by no means equal in point of construction to those of Mohenjo-daro."

"Not often has it been given to archaeologists, as it was given to Schliemann at Tiryns and Mycenae, or to [Aurel] Stein in the deserts of Turkestan, to light upon the remains of a long-forgotten civilization. It looks, however, at this moment, as if we were on the threshold of such a discovery in the plains of the Indus."

"There is nothing that we know of in pre-historic Egypt or Mesopotamia or anywhere else in Western Asia to compare with the well-built baths and commodious houses of the citizens of Mohenjo-daro. In those countries, much money and thought were lavished on the building of magnificent temples for the gods and on the palaces and tombs of kings, but the rest of the people seemingly had to content themselves with insignificant dwellings of mud. In the Indus Valley, the picture is reversed and the finest structures are those erected for the convenience of the citizens."

"Indians have always been justly proud of their age-old civilization and believing that this civilization was as ancient as any in Asia, they have long been hoping that archaeology would discover definite monumental evidence to justify their belief. This hope has now been fulfilled."

"Marshall thus provided the foundation for a regional myth in India to assist perhaps innocently the 'divide and rule' policy of British Imperialism."

"Hitherto it has commonly been supposed that the pre‐Aryan peoples of India were on an altogether lower plane of civilization than their Aryan conquerors … Never for a moment was it imagined that five thousand years ago, before ever the Aryans were heard of, the Panjab and Sind, if not other parts of India as well, were enjoying an advanced and singularly uniform civilization of their own, closely akin but in some respects even superior to that of contemporary Mesopotamia and Egypt. Yet this is what the discoveries at Harappa and Mohenjo-daro have now placed beyond question. (Marshall, 1931: v)"

"Taken as a whole, their [the Indus Valley people’s] religion is so characteristically Indian as *hardly to be distinguished from still living Hinduism….* One thing that ‘stands out both at Mohenjo-daro and Harappa is that the civilization hitherto revealed at these two places is not an incipient civilization, but one already age-old and stereotyped on Indian soil, with many millennia of human endeavour behind it."

"In corporation religions as in others, the heretic must be cast out not because of the probability that he is wrong but because of the possibility that he is right."

"And I will have Marilyn Monroe as my naked chef."

"The Conservative party is finished if it succumbs to a Trumpian-style takeover. These Conservative Corbynistas are as destructive to the Tories as leftwing activists were to Labour. The liberal conservative majority needs to now stand up for the centre ground to ensure this rightwing takeover doesn't succeed. We moderates can't let these extreme voices and divisive arguments win the debate or claim the soul of the party. They're not only wrong and deeply unattractive but bad for political discourse and the country. If the party decides that' what it’s going to stand for, it will be a massive mistake.”"

"So, right now, as long as you wash your hands more often, that is the number one thing you can do to keep you and the country safe. [...] The scientific advice is that the impact of shaking hands is negligible and what really matters is that you wash your hands more often."