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19 October 2026

The stories of two aristocrats,
Lord Stanley and Lord Headley,
show how Muslims have been
part of British society for centuries

Henry Edward John Stanley (1827-1903), 3rd Baron Stanley of Alderley, became the first Muslim member of the House of Lords in 1869 (Spy / Sir Leslie Ward)

Patrick Comerford

ITV’s exposure of Reform UK last night shows how deep-seated racism, prejudice, misogyny and Islamophobia are inside the far-right in Britain, despite all the pretences, protestations and bluster from Nigel Farage.

The language is vile and reprehensible. It seems to be acceptable among Reform’s elected representatives, candidates and the rank and file party members to claim Muslims have no place in British society and that they should be deported, whether or not they were born in Britain.

Alan Feeney, the deputy mayor of Solihull, said in last night’s exposure that the area was ‘infested" with Asian families, called them ‘absolute parasites’, and said no more than 1% of the UK population should be non-white. Other party members made comments that included extreme violence and shared deeply misogynistic and racist views, including a Bromley councillor calling King Charles a Muslim and calling for him to be killed. Feeney was filmed with other candidates talking about a planned local mosque and burying pig meat in its grounds.

There are references to Islamic scholars in the prologue to Chaucer’s Canterbury Tales (1386), and there have been Muslims in Britain since the 16th century, when John Nelson became the first Englishman to convert to Islam in 1583. When I was visiting Holy Cross Church in King’s Cross recently, the story of the earliest vicar in the parish, Bishop Algernon Stanley, reminded me of two members of the aristocracy whose stories illustrate how Muslims have been part and parcel of British society for longer than most people are aware, and that the earliest Muslims here were very much a part of British culture and life.

Bishop Algernon Stanley was a younger brother of Henry Edward John Stanley (1827-1903), 3rd Baron Stanley of Alderley and 2nd Baron Eddisbury, and they were both deeply connected with the elite layers of society of the day, closely related to people like Bertrand Russell, Sir Winston Churchill, the Mitford sisters, and deans and bishops in the Church of England.

Henry Stanley, who preferred to be known as Abdul Rahman Stanley, was a senior diplomat when he converted to Islam in his 30s in 1859, and as Lord Stanley he became the first Muslim member of the House of Lords. He was also an historian who translated the works of 16th century Portugues explorers of the Age of Discovery, including Magellan, Vasco da Gama, Francisco Alvarez, Antonio de Morga and Duarte Barbosa.

Stanley was born on 11 July 1827 and was educated at Eton and Trinity College, Cambridge. After a year at Cambridge, he entered the Diplomatic Service at the age of 20 in 1847, as an assistant précis writer to the Foreign Secretary, Lord Palmerston, and he went on to become the British attaché in Constantinople in 1851. In January 1854 he was appointed secretary to the British legation in Athens, at a time when the British minister plenipotentiary or ambassador in Athens in 1854 was the Irish politician and diplomat Sir Thomas Wyse (1791-1862) from Waterford.

Stanley converted to Islam around 1859, abandoned his career as a British diplomat, and adopted the name Abdul Rahman. Using his new Muslim identity, he travelled as Shaikh Morad to British colonies in Asia, shocked colonial society in Ceylon and Singapore, and completed the hajj to Mecca. When his father, Edward Stanley, 2nd Lord Stanley of Alderley, read reports about him, he asked his wife rhetorically ‘that wretched fool Henry … Is he mad or what is he?’

Stanley returned to England in April 1860, and is the first recorded Briton to convert to Islam abroad and return to Britain as a practising Muslim. He inherited the family titles when his father died on 16 June 1869 and so became the first Muslim member of the House of Lords.

Stanley and his wife Fabia, a Spanish Catholic and the daughter of Santiago Federico San Roman of Seville, went through four separate marriage ceremonies. Their first wedding took place in Algeria in 1862 under Islamic law, and they remarried according to Islamic law in Constantinople in 1862 or 1863.

They kept their relationship secret until his father died. Then, within five months, they registered their third wedding on 6 November 1869 at a registry office in Saint George’s Parish, Hanover Square, and Fabia was received in polite society as his wife in Britain.

However, Fabia turned out to be the same person as Serafina Fernandez y Funes from Alcaudete in Jaén, who had married Ramon Peres y Abril on 30 September 1851, and she had two sons living in Spain, although it is not clear whether Stanley was aware of this background. This first Spanish husband did not die until 16 May 1870, so the first three marriage ceremonies were bigamous.

Finally, the couple were married for a fourth time and probably legally in a Roman Catholic wedding ceremony in Saint Alban’s Church, Macclesfield, on 15 May 1874, four years before his brother Algernon became a Roman Catholic. This wedding too must have raised eyebrows in many circles as Stanley was a Muslim and Fabia had remained a practising Catholic.

Lord Stanley remained a sincere and devout Muslim throughout his life

Because of the prohibition of alcohol in Islam, Stanley closed all the pubs on his estate in Nether Alderley in Cheshire. As a Muslim, he respected Christianity as a ‘sister faith’ of Islam and argued for the continuing establishment of the Church of England in Wales. He contributed significantly to new churches in Anglesey, including Saint Michael’s at Valley, near Holyhead (1887-1888), and paid for refurbishing and restoring four churches: Saint Patrick’s, Llanbadrig, Saint Mary’s, Bodewryd, Saint Dona’s, Llanddona, and Saint Peirio’s, Rhosbeirio.

He remained a sincere and devout Muslim throughout his life, reciting the five daily prayers and the midnight prayers, and it is said he was well versed in the principles of Muslim theology.

Stanley died during the month of Ramadan on 11 December 1903 and he was buried on 15 December 1903 according to Muslim rites in the garden of the Dower House on his family estate, Alderley Park, at Nether Alderley, Cheshire. The chief mourner at his burial was the first secretary to the Ottoman Embassy in London, and Islamic prayers were recited over his grave by the embassy’s imam. Abdullah Quilliam, another early convert to Islam, conducted a Janaza service in his memory at the Liverpool Mosque.

According to Nancy Mitford, at the funeral, his brother Bishop Algernon Stanley turned to the new Lord Stanley, Edward Lyulph Stanley (1839-1925), who had removed his hat out of respect, and snapped, ‘Not your hat, you fool, your boots.’

Fabia Lady Stanley died on 15 May 1905, and was buried in Saint Mary’s Churchyard in Nether Alderley.

Stanley was hardly a marginal figure in British society; instead was the very epitome of an English aristocrat, albeit an eccentric one. His father’s uncle was Edward Stanley, Bishop of Norwich and the father of Arthur Stanley, Dean of Westminster. His mother, the Hon Henrietta Dillon-Lee, was descended from a long line of Irish and English aristocrats who held the titles of Viscount Dillon and Earl of Lichfield. One of his sisters, Katherine (Viscountess Amberley), was the mother of the philosopher Bertrand Russell (1872-1970), while another sister, Henrietta, was the grandmother of Clementine Hozier, who married Sir Winston Churchill, and great-grandmother of the five Mitford sisters, Nancy, Pamela, Diana, Unity, Jessica and Deborah.

Being so closely related to so many aristocratic families and to Winston Churchill, Bertrand Russell and prominent bishops and deans certainly makes Stanley part of the establishment.

It is an irony that must be lost on many on the far-right today that one of the most prominent early English Muslims was also closely related to the Mitford sisters, with their connections to Oswald Moseley and even Hitler.

The Shah Jahan Mosque on Oriental Road, Woking … built in 1889, it is the first purpose-built mosque on these islands (Photograph: Patrick Comerford)

Stanley subscribed to the building of Britain’s first purpose-built mosque, the Shah Jahan Mosque on Oriental Road in Woking, which was built in 1889 and is now one of Woking’s great architectural treasures..

The mosque was built in the grounds of the Oriental College, founded by the orientalist Gottlieb Wilhelm Leitner (1840-1899), and which gave its name to Oriental Road. It was funded mainly by Shahjehan, Begum of Bhopal (1868-1901), and was designed by the architect William Isaac Chambers (1847-1924). It has been described by the Pevsner Architectural Guides as ‘extraordinarily dignified.’

A prominent early member of the mosque in Woking was another Muslim member of the Houe of Lords, the Irish peer Rowland George Allanson Allanson-Winn (1855-1935), 5th Baron Headley, who was an early convert to Islam.

The title of Lord Headley, Baron Allanson and Winn, of Aghadoe in Co Kerry, dates back to 1797, when it was given to Sir George Allanson-Winn, a former Baron of the Court of the Exchequer and MP for Ripon, who married into the Blennerhassett family in Co Kerry. The third Lord Headley sat in the House of Lords as an Irish Representative Peer in 1868-1877, as did his son, the fourth Lord Headley (1883-1913). He was succeeded by his cousin, Rowland Allanson-Winn, as 5th Baron Headley.

Lord Headley was an Irish peer, took his title from Aghadoe, near Killarney, Co Kerry, and was once a Justice of the Peace for Co Kerry. He was born in London, and was educated at Westminster School and Trinity College Cambridge. He studied for the Bar at the Middle Temple, then switched to engineering and became a civil engineer.

For many years after qualifying as an engineer, he was engaged in foreshore protection work in Ireland. He superintended coastal defence works in Youghal, Co Cork, and Glenbeigh, Co Kerry, and carried out similar work on the coast to the north of Bray Harbour, Co Wicklow. He stood as the Conservative and Unionist candidate in South Kerry in 1892, but received only 86 votes. Later, from 1896, he worked on building roads in India, and in 1902 and 1903 he won the Silver Medals of the Institute of Civil Engineers of Ireland.

In 1906, the Arklow Harbour Commissioners in Co Wicklow appointed him the chief engineer for extending the south breakwater of the harbour, but his plans were abandoned the following year in favour of a different scheme proposed by John Purser Griffith.

He inherited his Irish peerage when his cousin Charles died in 1913, and with the title he inherited the family estates in Co Kerry. His homes in Ireland were at Inseidin, Coliemore Road, Dalkey, and Glenbeigh, Killarney. In the year he inherited his family titles and estates in Ireland, he also converted to Islam on 16 November 1913, and adopted the Muslim name Shaikh Rahmatullah al-Farooq. He set up the British Muslim Society in 1914, was the author of several books on Islam, and twice made the Hajj to Mecca.

Headley was declared bankrupt in 1922. A year later, he was offered the throne of Albania in 1923, along with $500,000 and $50,000 a year, but turned down the offer. He claimed to have been offered the throne of Albania on three occasions, but turned down each invitation, saying ‘the only thing that goes with it is trouble and the almost certainty of assassination.’

Lord Headley died on 22 June 1935, and was buried in Brookwood Cemetery, near Woking. His cousin, Canon WN Manning, Rector of Bideford, ‘was unavoidably prevented from being present.’ The Headley title became extinct when his younger son, Charles Allanson-Winn (1902-1994), died in 1994.

The first Muslim MP was not elected until 1997, when Mohammed Sarwar became the Labour for Govan. Stanley and Headley came long before Lord Nazir of Rotherham and Lady Uddin entered the House of Lords in 1998 as the next Muslim peers.

Inside the Shah Jahan Mosque on Oriental Road, Woking (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2026:
164, Monday 19 October 2026

An empty barn near Comberford Hall, between Lichfield and Tamworth in Staffordshire (Photograph: Patrick Comerford, 2026)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and the week began with the Twentieth Sunday after Trinity (Trinity XX, 18 October 2026). The calendar of the Church of England in Common Worship today (19 October) remembers the life of Henry Martyn (1781-1812), Translator of the Scriptures, Missionary in India and Persia.

Before today begins, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

An old barn at Comberford, between Lichfield and Tamworth in Staffordshire (Photograph: Patrick Comerford, 2025)

Luke 12: 13-21 (NRSVA):

13 Someone in the crowd said to him, ‘Teacher, tell my brother to divide the family inheritance with me.’ 14 But he said to him, ‘Friend, who set me to be a judge or arbitrator over you?’ 15 And he said to them, ‘Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.’ 16 Then he told them a parable: ‘The land of a rich man produced abundantly. 17 And he thought to himself, “What should I do, for I have no place to store my crops?” 18 Then he said, “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.” 20 But God said to him, “You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?” 21 So it is with those who store up treasures for themselves but are not rich towards God.’

Old barns at Frating Hall Farm, east of Colchester in Essex (Photograph: Patrick Comerford)

Today’s Reflections:

If money was no barrier, what would I buy?

Would it make me happy?

Would it make anyone else happy?

Would it tell anyone that they are loved, loving, worth loving, that I love them, that I really enjoy their love?

On the other hand, I understand why the man in today’s Gospel reading (Luke 12: 13-21) does many of the things he does.

He has a bumper crop one year, and not enough room to store it in. Was he to leave what he could not store to rot in the fields?

It is a foundational principle of all economics, whatever your political values – from Marx and Malthus to Milton Friedman – that the production of surplus food is the beginning of the creation of wealth and the beginning of economic prosperity.

Even if you are a complete suburbanite, it should have brought joy to your heart the see the fields of green and gold in recent weeks, for the abundance of the earth is truly a blessing from God.

And it would have been wrong for this man to leave the surplus food to rot in the fields because he failed to have the foresight to build larger barns to store the surplus grain.

It provides income, creates wealth, allows us to export and so to import. Surplus food is the foundation of economics … and makes possible generosity, charity and care for the impoverished.

For the people who first heard this story, just image those people who first heard this parable – they would have imagined so many Biblical images of the benefits of producing surplus food.

Joseph told Pharaoh to store surplus food in Egypt and to prepare and plan ahead for years of famine (see Genesis 41: 1-36). In the long run, this provides too for the survival of the very brothers who had sold him into slavery (see Genesis 42), and, eventually, for the salvation of the people of God.

The production of extra grain in the fields at the time of the harvest allows Ruth and her mother-in-law Naomi to glean in the corners of the field behind the reapers (Ruth 2: 1-4). In the long run, this provides too for the survival of Boaz and his family line, and, eventually, for the salvation of the people of God.

When the people of God go hungry, the provision of surplus food is seen as a sign of God’s love and God’s protection … whether it is:

• the hungry people in the wilderness who are fed with manna (see Exodus 16);

• or the way the Prophet Hosea reminds the people that God is the God who can say throughout their history: ‘I bent down to them and fed them’ (Hosea 11: 4);

• or the hungry people who are fed with the abundant distribution of five loaves and two fish (Matthew 14: 13-21; Mark 6: 30-44; Luke 9: 10-17; John 6: 1-14; see Mark 8: 1-9);

• or the Disciples who find the Risen Christ has provided for their needs with breakfast (John 21: 9-14).

Surplus food, wealth, providing for the future, building bigger and better barns … it is never an excuse to ‘relax, eat, drink, [and] be merry.’

Today’s Gospel reading offers the abundance and generosity of God’s provision as a sign of God’s love, for us as individuals and for all around us.

The rich man is not faulted for being an innovative farmer who manages to grow an abundant crop.

The rich man is not faulted for storing up those crops.

The rich man is not condemned for tearing down his barns and building larger ones to store not only his grain but his goods too.

The rich man is not even condemned for being rich.

The man condemns himself, he makes himself look foolish, for thinking that all that matters in life is our own pleasure and personal satisfaction.

We are human because we are made to relate to other humans.

There is no shared humanity without relationship.

We are made in the image and likeness of God, but that image and likeness is only truly found in relationship … or God is already relational, God is already revealed as community, in God’s existence as Trinity.

This man thinks not of his needs, but of his own pleasures. He has a spiritual life … we are told he speaks to his Soul. But he speaks only to his own soul. His spiritual life extends only to his own spiritual needs, to his own Soul, it never reaches out to God who has blessed him so abundantly, the God who reminds us in the Psalms that he ‘fills the hungry soul with good’ (Psalm 107: 9).

His spiritual persona never reaches out to or acknowledges God who has blessed him so abundantly, or to the people around him who have needs and who could benefit from his charitable generosity or from his business acumen.

In failing to take account of the needs of others, he fails to realise his own true needs: for a true and loving relationship with God, and a true and loving relationship with others.

He has no concern for the needs of others, physical or spiritual. He is spiritually dead. No wonder Saint Paul says that greed is idolatry (Colossians 3: 5).

But if he has stopped speaking to God, God has not stopped speaking to him. And God tells him that night in a dream that this man is spiritually dead.

God says to him in that dream that his life is being demanded of him (Luke 12: 20).

Curiously, we never hear how he responds, we never hear whether he dies.

The story ends just there.

Unlike the story of the rich man who kept Lazarus at the gate, and then died (Luke 16: 19-31), we are never told what happened to the rich man in today’s Gospel reading.

Did he die of fright?

Did he die after drinking too much?

Did he wake up and carry on regardless?

Or, like Scrooge in A Christmas Carol, did he wake up and realise his folly, and embrace the joys of the Incarnation?

I am challenged not to pass judgment on this Rich Man. Instead, Christ challenges me, in the first part of this reading (Luke 12: 13-15), to put myself in the place of this man.

If we are to take the earlier part of this Gospel reading to heart, perhaps we might reserve judgment on this foolish rich man.

Perhaps, instead of judging this young man with the benefit of hearing this story over and over again, perhaps in the light of the first part of this Gospel reading, I might reflect on this Gospel reading by asking myself two questions again:

‘If money was no barrier, what would I buy?’

and:

‘Would that choice reflect the priorities Christ sets us of loving God and loving one another?’

A full barn on my grandmother’s former farm near Cappoquin, Co Waterford (Photograph: Patrick Comerford)

Today’s Prayers (Monday 19 October 2026):

The theme this week (18 to 24 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Inclusive Education in Handeni’ (pp 48-49). This theme was introduced yesterday with a programme update from Father John George Sembuyagi, Programme Lead, Diocese of Tanga, Anglican Church of Tanzania.

The USPG Prayer Diary today (Monday 19 October 2026) invites us to pray:

Loving God, we thank you for the growing opportunities for children in Handeni to attend school and to flourish in their learning. May they come to know new depths of your love.

The Collect of the Day:

Almighty God, who by your Holy Spirit gave Henry Martyn
a longing to tell the good news of Christ
and skill to translate the Scriptures:
by the same Spirit give us grace to offer you our gifts,
wherever you may lead, at whatever the cost;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Henry Martyn and all your saints
in the eternal banquet of Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Filling the barn at harvest time in Calverton, near Stony Stratford (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org