Two government ministers, both practising Muslims, met in Islamabad, the capital of Pakistan, in April and agreed to co-ordinate their efforts to broaden the curriculum at religious schools. A set of teaching materials would be sent out to madrassas with the aim of enriching the diet. As well as learning the Koran, pupils would be taught how Islam was compatible with citizenship.

This approach, the ministers decided, would work well in their respective countries, Britain and Pakistan. Admittedly, the role played by madrassas in the two places is different. In England’s smokestack cities, they are frequented by Muslim children as a supplement to state schooling. In the slums and refugee camps of Pakistan, they offer a meal and an education of sorts to boys who would otherwise be illiterate.

But in both countries, the ministers agreed, madrassas at their most deficient can leave the young open to extremists. That is not just because of what they teach, more because of what they do not, such as how to live peaceably with those who follow a different faith or just another form of Islam. As the Pakistani official told his British counterpart, the cohesion minister, Sadiq Khan, inadequate theology and terrorism can be points on a single spectrum.

Not just for security types and sociologists, but also for theologians, Britain and its ex-dominions in South Asia are virtually a single entity. Schools of Islam that emerged in India as a reaction to the British raj are now vying for influence in the north of England. The passions generated by the Bangladeshi variety of Islamism are as lively in London as they are in Dhaka. Anybody who hopes for stability and social peace in the Muslim parts of South Asia has to keep an eye on the Islamic scene in Britain. The reverse also applies. The flow of South Asian imams to Britain has recently slowed, but in an internet age there are other ways for ideas to travel.

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