The ideology and history of Britain's main Islamic groups explained. Muslim intellectuals may try to define something called British Islam, but, the truth is that, as the Muslim community in Britain has grown, so has the opportunity to found and run mosques which divide along ethnic and sectarian lines.

National identity and liberal democracy are recurrent themes in debates about Muslim minorities in the West. Britain is no exception, with politicians responding to claims about Muslims' lack of integration by mandating the promotion of 'fundamental British values' including 'democracy' and 'individual liberty'. This book engages with both these themes, addressing the lack of understanding about the character of British Islam and its relationship to the liberal state. It charts a gradual but decisive shift in British institutions concerned with Islamic education, Islamic law and Muslim representation since Muslims settled in the UK in large numbers in the 1950s. Based on empirical research including interviews undertaken over a ten-year period with Muslims, and analysis of public events organized by Islamic institutions, Stephen Jones challenges claims about the isolation of British Islamic organizations and shows that they have decisively shaped themselves around British public and institutional norms. He argues that this amounts to the building of a distinctive 'British Islam'. Using this narrative, the book makes the case for a variety of liberalism that is open to the expression of religious arguments in public and to associations between religious groups and the state. It also offers a powerful challenge to claims about the insularity of British Islamic institutions by showing how the national orientation of Islam called for by British policymakers is, in fact, already happening.

A study on the Islamic ADR institutions in England through the lens of Comparative Law and Geopolitics.

When India and Pakistan held nuclear tests in 1998, they restarted the clock on a competition that had begun half a century earlier. Nuclear weapons restored strategic parity, erasing the advantage of India's much larger size and conventional military superiority. Yet in the years that followed Pakistan went on to lose decisively to India. It lost any ability to stake a serious claim to Kashmir, a region it called its jugular vein. Its ability to influence events in Afghanistan diminished. While India's growing economy won it recognition as a rising world power, Pakistan became known as a failing state. Pakistan had lost to India before but the setbacks since 1998 made this defeat irreversible. Defeat is an Orphan follows the rollercoaster ride through post-nuclear India-Pakistan, from bitter conflict in the mountains to military confrontation in the plains, from the hijacking of an Indian plane to the assault on Mumbai. Nuclear weapons proved to be Pakistan's undoing. They encouraged a reckless reliance on militant proxies even as the jihadis spun out of control outside and inside Pakistan. By shielding it from retaliation, the nuclear weapons also sealed it into its own dysfunction -- so much so that the Great South Asian War, fought on-and-off since 1947, was not so much won by India as lost by Pakistan.

The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.

In response to recent media controversy and public debate about legal pluralism and multiculturalism, Manea argues against what she identifies as the growing tendency for people to be treated as 'homogenous groups' in Western academic discourse, rather than as individuals with authentic voices. Building on her knowledge of the situation for women in Middle Eastern and Islamic countries, she undertakes first-hand analysis of the Islamic shari'a councils and Muslim arbitration tribunals in various British cities. Based on meetings with the leading sheikhs - including the only woman on their panels - as well as interviews with experts on extremism, lawyers and activists in civil society and women's rights groups, Manea offers an impassioned critique of legal pluralism, connecting it with political Islam and detailing the lived experiences of women in Muslim communities.