Ahmadys ,,,,MI6,,,,,Pakistan

Maajid Nawaz Journey from Hizb Tahrir

The Quilliam Foundation, to KHUDI

MI6 Operation to another MI6 operation

http://www.scribd.com/doc/29811622/Is-Hizb-ut-Tahrir-another-project-of-
British-MI6#source:facebook
The Quilliam Foundation is named after Abdullah William Quilliam (1856-1932), a solicitor
from Liverpool who converted to Islam and founded Britain's first mosque. The foundation's
director, Maajid Nawaz, was jailed in Egypt with two other British men for belonging to the
radical group Hizb ut- Tahrir.

The British Museum is an interesting choice of venue for the launch of the new foundation, as is
the decision to honour William Quilliam in the foundation's name. Another organisation, the
Abdullah Quilliam Society, has been in existence since 1998, celebrating the life and work of
Sheikh Abdullah.

The Quilliam Foundation, which is backed by Lord Ashdown, the former Liberal Democrat
leader, Conservative MP Michael Gove, Jemima Khan and Muslim and non-Muslim scholars
was launched

Its co-director, Ed Husain, a former activist of the Islamist political group Hizb ut-Tahrir, said he
and his colleagues have been the target of death-threats, intimidating calls and emails.

Websites set up by opponents have carried photographs of its director engaged in what they
deem to be 'un-Islamic' behaviour. Particular vitriol is reserved for Jemima Khan - who will be
attending the launch.

http://www.guardian.co.uk/world/2008...islam.religion

How much they want to change Islam;

Extracts from the Quilliam Foundation‟s launch publication…
Over the last decade, in sections of theMuslim community there has been a maturity of debate
that has led to the emergence of progressive, British voices. These include T J Winter, Dr
Ghayasudin Siddiqui, Dr Musharraf Hussain, Dr Usama Hassan, Humera Khan, Asim Siddiqui,
Haras Rafiq, Abu Muntasir, Abu Aaliyah, Khola Hassan, Dilwar Hussain, Yahya Birt, Fareena
Alam, Abdul- Rehman Malik, and others.

Among Muslim scholars too, there has been a bolder identi.cation of the nature of extremism.
Here, Muslim scholars such as T J Winter, Imam Ba-Bikr Ahmed, Dr Musharraf Hussain, Dr
Usama Hassan have been crucial.

To ensure that English-speaking imams do not become mouthpieces for al-Qaeda ideology,
Muslim seminaries in Dewsbury, Manchester, Bury, London, and other cities should:

 Re-evaluate their syllabi to ensure that these are in line with the expectations of lives for
citizens in a 21st century liberal democracy, not British India in the 1850s;
 Explain religious texts of the past in their context and assess re levance to today‟s world
(for example, the invalidity of notions of Dar al-Harb and Dar al-Islam);
  Encourage students and imams to wear clothes that ensure belonging to mainstream
society, and not Pakistani ethnic attire designed for a different climate. Islam requires
modesty, not Arab or Pakistani clothing. We are not like Polish Jews that insist on
wearing black clothes, unrelated to religion;
 Actively encourage more women to become students and teachers at these male-
dominated environments;
 Establish strong working relationships with Jewish and Christian seminaries that lead to
joint teaching activities and better understanding of other religions among imams, and
vice versa.

Friday prayers in key institutions such as Imperial College London, Leeds University, Queen
Mary and Westfield College, the London School of Economics and others attract huge crowds.
In order to ensure that these young minds do not succumb to Islamist radicalism, we recommend
that:

 Where there is a genuine concern of radicalisation on a given campus, university

authorities should actively monitor which Muslim faction controls the Islamic society and
content of Friday sermons;
 Radical sermonizers should be actively rejected by Muslim student bodies, and not given
succour in the name of „Muslim unity‟;
 Leaders of the Federation of Student Islamic Societies (FOSIS) have a duty to help
integrate its student population into British life, not encourage Saudi-style gender
segregation in Muslim gatherings at British universities; 4
 Muslim students should not take over multi- faith prayer rooms, and then create „Muslim-
only‟ areas. Rather they should allow for other faith adherents to use these facilities;
 University authorities should ensure prayer rooms do not become an Islamist underworld,
a centre for Muslim students to withdraw between lessons and thus avoid extra-curricular
interaction with other students;
 Where Islamic societies have invited radical speakers/sermonizers, university
management should conduct spot checks on the content of Wednesday afternoon
lectures/Friday sermons until sufficient trust in the Islamic society is re-established.

4 For example Faisal Hanjera, a FOSIS leader, has personally been present at meetings at QMW
college where gender segregation was imposed throughout this academic year. And Muslim
women reduced to asking questions in writing, lest their voices prove lustful to the
predominantly male audience.
Quilliam Foundation director Maajid Nawaz

£1 million a year backing from the British authorities and linked with MI6 British intelligence
http://www.scribd.com/doc/29811622/Is-Hizb-ut-Tahrir-another-project-of-British-MI6
Maajid's business partner at the Quilliam Foundation, Ed Husain, proudly admitted when he was
in Damascus, Syria, that he reported two members of Hizb ut-Tahrir to the notorious Syrian
Baathist dictatorship. Like all Baath Party regimes, e.g. under Saddam Hussa in, the Syrian secret
police are known to routinely torture, and they acted quickly to arrest those two individuals, all
thanks to Ed why did Ed Husain report 2 British members of HT in Damascus to the Syrian
authorities? If they wanted "to meet ideas with ideas" why did they campaign to Ban Sheikh
Yusuf al-Qaradawi from entering Britain, but campaigned to allow Geert Wilders (who made the
Danish film 'Fitnah') to enter Britain? If they wanted "to meet ideas with ideas" why they refuse
to sit in a discussion on Islam Channel with Azad Ali from East London Mosque, and demand
Azad Ali is banned from the show if they are to attend?

Qulliam's constant stream of manipulative, exaggerating, attention seeking, Muslim bashing,

sycophantic public statements are full of fear mongering about the 'Islamist' threat, and is aimed
not at sincere discussion but malicious typecasting or pigeon holing of all Islamic activists into
the "potential terrorist" category, without recognizing the fact that 99% of all Islamic movements
are peaceful and actively discourage terrorism since it is clearly a prohibited (haram) method in
Islam. Their real target is to achieve the British Government's stated aims in the Contest 2 policy
document, namely to eradicate political Islam and to discredit Shariah Law, Jihad and the call for
the reestablishment of the Caliphate as extremist ideas.

Quilliam Foundation versus Abdullah Quilliam

The Quilliam Foundation launch document, released on the day of their launch, contains a
number of proposals and references that are curious in the light of their namesake and exemplar
Abdullah Quilliam.

As a way of highlighting yet more inconsisties of this claim to be the inheritors of Abdullah
Quilliam, I have compiled a few examples from the Quilliam Foundation launch and contrasted
them to what we know about Abdullah Quilliam.
  ON MUSLIM UNITY

Quilliam Foundation says “End the „them-and- us‟ mentality prevalent among elder Muslim
leaders. Britain belongs to all of us, non-Muslims and Muslims.” (Launch Document Page 7)

ON “FOREIGN” SUPPORT

Quilliam Foundation says “Cut ties with Islamist groups and funding agencies from Saudi
Arabia” (Launch Document Page 7) (*NOTE QUILLIAM FOUNDATION TAKES FUNDING
FROM KUWAIT)

ON DRESS SENSE

Quilliam Foundation says “Encourage students and imams to wear clothes that ensure
belonging to mainstream society, and not Pakistani ethnic attire designed for a different climate.
Islam requires modesty, not Arab or Pakistani clothing” (Launch Document Page 7)

 ON “RADICAL” Sermons

Quilliam Foundation says “Radical sermonizers should be actively rejected by Muslim student
bodies, and not given succour in the name of „Muslim unity‟” (Launch Document Page 10)

 ON INTERNATIONAL POLITICS

Quilliam Foundation says “The vast majority of mosque imams and congregations cannot
distinguish a pious believer from an extremist. Matters are made worse by the fact that
organizations that claim to represent British Muslims have at their helm men who believe in
foreign political ideologies that seek to usurp Islam for political purposes” (Launch Document
Page 5)

ON ISLAM AND POLITICS

Quilliam Foundation says “Educate Islamists that the first group of people that called for the
equivalent of „political sovereignty belonging to God‟ (as Isla mists do) were the Khawarij, who
killed Imam Ali, son- in- law of the Prophet” (Launch Document Page 6)

This should be sufficient for everyone to draw their own conclusions as to the twisting of the
memory of Abdullah Quilliam to suit the opportunistic sycophantes of today.
William Quilliam was a solicitor. But in late 19th century Britain there was no other solicitor
quite like him. He is said to have appeared in court wearing Turkish ceremonial dress. Others
claim he travelled through Liverpool on a white Arab horse, or that he was descended from a
first lieutenant who fought with Nelson at Trafalgar.

Such stories may well be apocryphal, yet Quilliam was a man whose life needs no embellishing.
Few religious figures have championed their faith the way the man who became Sheikh
Abdullah Quilliam did. He did so despite often facing hostility from his own countrymen. He
was made the Sheikh of Britain by the last Ottoman emperor, converted hundreds to his religion,
and was honoured by the Sultan of Morocco, the Shah of Persia and the Sultan of Afghanistan.
The mosque at 8 Brougham Terrace was his crowning achievement.

Born in 1856, Quilliam was the son of a wealthy watchmaker, and became a solicitor after
training at the Liverpool Institute. But life as a lawyer took its toll on Quilliam and in 1882 he
travelled to the south of France to recover from stress. While he was recuperating, he decided to
cross the Mediterranean to Morocco and Algeria and it was there that his fascination with Islam
began. At the age of 31 he converted to the religion, changed his name to Abdullah and bought a
marmoset as a pet.

“He never went anywhere without that monkey,” said Quilliam‟s granddaughter, Patricia
Gordon. “It used to sit on his shoulder. He had a little fez made for it and would even take it to
the British Museum when he was studying there. He was an old Victoria n eccentric. He was his
own man and he did what he wanted to do all his life. When he walked into a room, everyone
would go quiet. He was a very colourful character.”

His love of exotic animals turned his home into a zoo – he reportedly kept a jackal, a wolf, a fox
and even a crocodile.

For Quilliam, his own conversion was just the start of his loud and proud association with Islam.
He soon found he had the knack of convincing others of its merits. He first began holding
lectures on his new religion and then founded the Liverpool Mosque and Institute in the small
semi on Brougham Terrace, West Derby Street, in 1889.

Within 10 years of his return to the city, he assembled a following of about 150 Muslims, almost
entirely made up of British converts. Scientists and professionals were among Quilliam‟s group,
along with his sons and his mother, who had spent most of her life as a Christian activist. He also
produced two journals, The Crescent and The Islamic Review, on a printing press in the
mosque‟s cellar. Both were circulated internationally.

But Quilliam‟s misssion did not stop at publishing. He set out to help ease Liverpool‟s social ills,
founding the Medina Home, which cared for illegitimate children and found them foster parents.
He set up the Muslim College, a weekly debating society and also wrote a book of Muslim
hymns in English.

He still found time to write a book. The Faith of Islam was published in 1899 by a small local
printer and was translated into 13 languages, with three editions published. Quilliam proudly said
that it had been read by Queen Victoria and the ruler of Egypt.

But not everyone appreciated Quilliam‟s vigour. Soon after he converted to Islam, he was
evicted from his house by his landlord, who took exception to his rejection of Christianity. The
timing of his book on Islam compounded the vitriolic hatred that some in the Christian
community felt for him. “The ongoing conflict with Sudan meant that the very mention of Islam
in Britain was like a red rag to a bull,” says Professor Humayun Ansari, an expert in British
Islamic history from Royal Holloway College, London.

By the turn of the century, Quilliam had developed ambitious plans to build a mosque from
scratch, complete with a dome and minarets. But true to his eccentric character, he took a sudden
decision in 1908 to leave Britain, mysteriously heading back to the east and not returning until
shortly before his death in 1932.
On October 10 1997, Patricia Gordon, the granddaughter of Shaykh Abdullah Quilliam unveiled
a plaque in the building to honour the founding of the oldest mosque in Britain and to celebrate
the events that happened there. The Bishop of Liverpool, the Right Rev James Jones, is now patron of
the fundraising campaign. He admits that being asked to take up the cause presented a "theological
challenge" to him, but he was compelled by Quilliam's example. "One of the challenges in today's world
is concentrating on the best examples of each other's religions and finding common ground," he said.
"Quilliam was a man who did a huge amount of good work that all religious leaders should appreciate and
the campaign to restore his institute is worth supporting, both nationally and locally."

Abdullah Quilliam

as mentioned in contemporary Ahmadiyya and Woking

Muslim Mission literature
As is well-known and documented in several sources, William Henry Quilliam (b. 1856, d.
1932), a Liverpool solicitor, converted to Islam in the 1880s after a visit to Morocco, and upon
his return began to preach Islam in the Liverpool area, gaining a small community of converts.
He founded the Liverpool Muslim Institute, within whose building was a prayer room known as
the mosque. This mosque is widely described as the first mosque in the U.K. He published two
periodicals The Crescent Weekly and The Islamic World Monthly. This movement remained
active from the early 1890s to 1908, when Quilliam left England for reasons that are not clear.
The work of his mission then came to an end.

Quilliam in Ahmadiyya sources

Quilliam and his work is mentioned in contemporary Ahmadiyya sources of his time. The
Ahmadiyya Movement, founded in the 1880s by Mirza Ghulam Ahmad (d. 1908) in Qadian,
India, regarded it as a vital part of its mission to propagate Islam in the West. Hence it
established contacts with converts to Islam in the West such as Quilliam in England and
Alexander Russell Webb in the U.S.A.

The Review of Religions was an English- language monthly started from Qadian at the direction
of Mirza Ghulam Ahmad who appointed Maulana Muhammad Ali (later famous as translator of
the Holy Quran into English) as its first editor. This periodical was regularly sent to Western
countries.

Quilliam as Professor H.M. Leon

It is believed that Quilliam returned to England and used the name Professor H. M. Leon. There
are several articles in The Islamic Review by Prof. Leon. His initials H.M. usually stand for
Haroun Mustapha, although his name appears sometimes as Henri M. Leon.