Religion and Terrorism: The Use of Violence in Abrahamic Monotheism provides theoretical analysis of the nature of religious terrorism and religious martyrdom and also delves deeply into terrorist groups and beliefs in Judaism, Christianity, and Islam. Religious terrorism is found in all three of the great monotheistic faiths, and while the public is most aware of Islamic terrorism, Jewish and Christian faiths have extremist groups that warp their teaching -in ways unrecognizable to most adherents- to support terrorism. This work will be of interest to scholars in religious studies, political science, and sociology.

Muslim Institutions of Higher Education in Postcolonial Africa examines the colonial discriminatory practices against Muslim education through control and dismissal and discusses the education reform movement of the post-colonial experience.

This book argues that political Islam (represented by its moderate and militant forms) has failed to govern effectively or successfully due to its inability to reconcile its discursive understanding of Islam, centered on literal justice, with the dominant neo-liberal value of freedom. Consequently, Islamists' polities have largely been abject, often tragic failures in providing a viable collective life and sound governance. This argument is developed theoretically and supported through a set of case studies represented by the Muslim Brotherhood in Egypt (under President Muhammad Morsi's tenure), Hassan Turabi's National Islamic Front in Sudan and The Islamic State in Iraq and Syria (ISIS). It is ideal for audiences interested in Regional Politics, Islamic Studies and Middle Eastern Studies.

Religion and Terrorism: The Use of Violence in Abrahamic Monotheism provides theoretical analysis of the nature of religious terrorism and religious martyrdom and also delves deeply into terrorist groups and beliefs in Judaism, Christianity, and Islam. Religious terrorism is found in all three of the great monotheistic faiths, and while the public is most aware of Islamic terrorism, Jewish and Christian faiths have extremist groups that warp their teaching -in ways unrecognizable to most adherents- to support terrorism. This work will be of interest to scholars in religious studies, political science, and sociology.

Understanding Muslim Discourse provides a well-illustrated account of the major ideas currently in use within the Muslim discourse, and also examines the mechanics whereby Bin Laden's message has become popular, legitimate, and one of the most dominant voices in this discourse. The book, therefore, explores the ways in which Bin Laden's popularity and legitimacy are rooted in his eloquence and ability to manipulate the poetic and religious traditions, as well as the collective memories of Islam, in his attempt to disseminate his own vision of the Muslim faith.

The Arabic Classroom is a multicontributor work for trainee and in-service teachers of Arabic as a foreign language. Collected here is recent scholarly work, and also critical writing from Arabic instructors, Arabists and language experts, to examine the status of the teaching and learning of Arabic in the modern classroom. The book stresses the inseparability of the parameters of contexts, texts and learners in the effective Arabic classroom and investigates their role in enhancing the experience of teaching and learning Arabic. The book also provides a regional perspective through global case studies and encourages Arabic experts to search for better models of instruction and best practices beyond the American experience.

The Arabic Classroom is a multicontributor work for trainee and in-service teachers of Arabic as a foreign language. Collected here is recent scholarly work, and also critical writing from Arabic instructors, Arabists and language experts, to examine the status of the teaching and learning of Arabic in the modern classroom. The book stresses the inseparability of the parameters of contexts, texts and learners in the effective Arabic classroom and investigates their role in enhancing the experience of teaching and learning Arabic. The book also provides a regional perspective through global case studies and encourages Arabic experts to search for better models of instruction and best practices beyond the American experience.

Omar ibn Said (1770–1863) was a Muslim scholar from West Africa who spent more than fifty years enslaved in the North Carolina household of James Owen, brother of Governor John Owen. In 1831 Omar composed a brief autobiography, the only known narrative written in Arabic by an enslaved person in North America, and he became famous for his Arabic writings. His enslavers also provided him with an Arabic Bible and claimed Omar as a convert to Christianity, prompting wonder and speculation among amateur scholars of Islam, white slave owners, and missionaries. But these self-proclaimed experts were unable or unwilling to understand Omar's writings, and his voice was suppressed for two centuries. Mbaye Lo and Carl W. Ernst here weave fresh and accurate translations of Omar's eighteen surviving writings, for the first time identifying his quotations from Islamic theological texts, correcting many distortions, and providing the fullest possible account of his life and significance. Placing Omar at the center of a broader network of the era's literary and religious thought, Lo and Ernst restore Omar's voice, his sophisticated engagement with Islamic and Christian theologies, his Arabic skills, and his extraordinary efforts to express himself and exert agency despite his enslavement.

Omar ibn Said (1770–1863) was a Muslim scholar from West Africa who spent more than fifty years enslaved in the North Carolina household of James Owen, brother of Governor John Owen. In 1831 Omar composed a brief autobiography, the only known narrative written in Arabic by an enslaved person in North America, and he became famous for his Arabic writings. His enslavers also provided him with an Arabic Bible and claimed Omar as a convert to Christianity, prompting wonder and speculation among amateur scholars of Islam, white slave owners, and missionaries. But these self-proclaimed experts were unable or unwilling to understand Omar's writings, and his voice was suppressed for two centuries. Mbaye Lo and Carl W. Ernst here weave fresh and accurate translations of Omar's eighteen surviving writings, for the first time identifying his quotations from Islamic theological texts, correcting many distortions, and providing the fullest possible account of his life and significance. Placing Omar at the center of a broader network of the era's literary and religious thought, Lo and Ernst restore Omar's voice, his sophisticated engagement with Islamic and Christian theologies, his Arabic skills, and his extraordinary efforts to express himself and exert agency despite his enslavement.