Mahmoud Benras
Dr. Mahmoud BENRAS works at the Faculty of Theology, Giresun University, Turkey.
He received his degrees of Ph.D. from Istanbul University, Turkey (Theology) and from Ouargla University, Algeria (Criticism). He completed his BA and MA in the field of Arabic Literature at Ouargla University. Furthermore, He finished his second BA in the field of Fundamentals of Religion from Emir Abdelkader University, and his second MA in the field of Islamic Studies from Jinan University. He worked at Ouargla University between 2010-2017. He taught modern and contemporary Arabic philosophy and introduction to philosophy. In addition, he taught the introduction of Islamic sciences, and pre-Islamic literature at Ouargla Teachers High School. He is currently teaching various courses such as reading techniques, writing and dictation techniques, Arabic rhetoric, translation techniques, text analysis, media language, research methods in Arabic Language and Literature, and criticism. He is a member of the Scientific Council of the Centre of Research in Islamic Sciences and Civilization (CRSIC) and the Scientific Council of the Centre of Research in Social and Cultural Anthropology (CRASC). He is the field editor-in-Chief of Idrak Journal. He writes his studies in Arabic, Turkish and English, His main studies in Arabic are Foundation of Criticism in Maghreb, Literary Criticism of Ibn Rasheeq, Algeria and its Revolution in Turkish Literature (in press), Philosophy of Theology is the Source of Renewal, The movement of renew theology in Anatolia…His main studies in Turkish are Establishment of Imamate in Maghreb (in press), Ottomans in Algerian literature (in press) and Ibadi Sect and Idea of Screcy (Taqiyya), Ibadi Civil Administrative Organization: Azzâba, and Ibadhi political thought…
Address: selami Ali Mehellesi üsküdar istanbul turkey
He received his degrees of Ph.D. from Istanbul University, Turkey (Theology) and from Ouargla University, Algeria (Criticism). He completed his BA and MA in the field of Arabic Literature at Ouargla University. Furthermore, He finished his second BA in the field of Fundamentals of Religion from Emir Abdelkader University, and his second MA in the field of Islamic Studies from Jinan University. He worked at Ouargla University between 2010-2017. He taught modern and contemporary Arabic philosophy and introduction to philosophy. In addition, he taught the introduction of Islamic sciences, and pre-Islamic literature at Ouargla Teachers High School. He is currently teaching various courses such as reading techniques, writing and dictation techniques, Arabic rhetoric, translation techniques, text analysis, media language, research methods in Arabic Language and Literature, and criticism. He is a member of the Scientific Council of the Centre of Research in Islamic Sciences and Civilization (CRSIC) and the Scientific Council of the Centre of Research in Social and Cultural Anthropology (CRASC). He is the field editor-in-Chief of Idrak Journal. He writes his studies in Arabic, Turkish and English, His main studies in Arabic are Foundation of Criticism in Maghreb, Literary Criticism of Ibn Rasheeq, Algeria and its Revolution in Turkish Literature (in press), Philosophy of Theology is the Source of Renewal, The movement of renew theology in Anatolia…His main studies in Turkish are Establishment of Imamate in Maghreb (in press), Ottomans in Algerian literature (in press) and Ibadi Sect and Idea of Screcy (Taqiyya), Ibadi Civil Administrative Organization: Azzâba, and Ibadhi political thought…
Address: selami Ali Mehellesi üsküdar istanbul turkey
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Ibadian political thought was characterized by a number of features, the most important of which are: First, the political thought of the Ibadites is a clear thought and differs from the thought of the Kharijites since its beginnings in the first and second centuries of the Hijra. For this reason, combining Ibadites and Kharijites in political thought is a wrong position, Second: the Ibadites are an Islamic sect that can be considered moderate and close to Sunni thought because it does not consider anyone who disagrees with it as an infidel or non-Muslim, as is the case with the Kharijites. This, in my opinion, is the reason that the Ibadites have preserved their existence to this day, where we find in Islamic history that most Islamic sects with an extremist approach have disappeared over time, Third: The Ibadis do not require that the imam or caliph be from the Quraysh tribe, as the Sunnis and Shiites believe, Rather, they believe that any Muslim has the right to be an Imam for Muslims, And their concept of a Muslim includes being an Ibadi, In addition to that, they stipulate that the imam be independent and fit for the leadership from the religious and moral point of view, That is why the Ibadis give great importance to the relationship between the imam and the common people, Therefore, the approval of the public is an indication of the justice and acceptance of the Imam, But the imamate of a non-Ibadhi is permissible in some circumstances, Fourth: the Imamate is a religious matter according to the Ibadites, but it is not part of the belief system, it is one of the parts of the Shari'ah, but at a certain stage in the history of the Ibadites it was indirectly associated with matters of faith, the political thinking of the Ibadites is a flexible thinking that has to do with the people and their daily life and not with faith, One of the manifestations of this development, is the idea of the Azzâbe, which was created by the Ibadites of North Africa. This means that the presidency is not in the hands of one person, namely the Imam or the Caliph, but that the society is governed by a multi-member body or council.
(المناقشات الكلامية في كتاب أنموذج الزمان في شعراء القيروان لابن رشيق القيرواني )
Books by Mahmoud Benras
يبحث في الذاكرة المشتركة بين الشعوب، الذاكرة التي تمثّل العوامل الحضارية الثابتة التي ترسم و توجّه المستقبل، يكشف الكتاب كذلك عن نصوص تنشر لأول مرّة باللغة العربية، تروي بعضا من تفاصيل التاريخ المشترك بين الأمّتين الجزائرية و التركية منذ الفترة العثمانية، و تروي بشكل خاص كيف عاش الشعب التركي الثورة الجزائرية المجيدة، وتنقل حجم التفاعل الشعبي و النخبوي مع هذه الثورة التي هزّت جوانب الدنيا، وهذا وفق رؤيا مقارنة مع ما كان يكتب في الجانب العربي، و ذلك لأجل فهم عميق لما كتبه الأدباء الأتراك في سياقهم.
Ibadian political thought was characterized by a number of features, the most important of which are: First, the political thought of the Ibadites is a clear thought and differs from the thought of the Kharijites since its beginnings in the first and second centuries of the Hijra. For this reason, combining Ibadites and Kharijites in political thought is a wrong position, Second: the Ibadites are an Islamic sect that can be considered moderate and close to Sunni thought because it does not consider anyone who disagrees with it as an infidel or non-Muslim, as is the case with the Kharijites. This, in my opinion, is the reason that the Ibadites have preserved their existence to this day, where we find in Islamic history that most Islamic sects with an extremist approach have disappeared over time, Third: The Ibadis do not require that the imam or caliph be from the Quraysh tribe, as the Sunnis and Shiites believe, Rather, they believe that any Muslim has the right to be an Imam for Muslims, And their concept of a Muslim includes being an Ibadi, In addition to that, they stipulate that the imam be independent and fit for the leadership from the religious and moral point of view, That is why the Ibadis give great importance to the relationship between the imam and the common people, Therefore, the approval of the public is an indication of the justice and acceptance of the Imam, But the imamate of a non-Ibadhi is permissible in some circumstances, Fourth: the Imamate is a religious matter according to the Ibadites, but it is not part of the belief system, it is one of the parts of the Shari'ah, but at a certain stage in the history of the Ibadites it was indirectly associated with matters of faith, the political thinking of the Ibadites is a flexible thinking that has to do with the people and their daily life and not with faith, One of the manifestations of this development, is the idea of the Azzâbe, which was created by the Ibadites of North Africa. This means that the presidency is not in the hands of one person, namely the Imam or the Caliph, but that the society is governed by a multi-member body or council.
(المناقشات الكلامية في كتاب أنموذج الزمان في شعراء القيروان لابن رشيق القيرواني )
يبحث في الذاكرة المشتركة بين الشعوب، الذاكرة التي تمثّل العوامل الحضارية الثابتة التي ترسم و توجّه المستقبل، يكشف الكتاب كذلك عن نصوص تنشر لأول مرّة باللغة العربية، تروي بعضا من تفاصيل التاريخ المشترك بين الأمّتين الجزائرية و التركية منذ الفترة العثمانية، و تروي بشكل خاص كيف عاش الشعب التركي الثورة الجزائرية المجيدة، وتنقل حجم التفاعل الشعبي و النخبوي مع هذه الثورة التي هزّت جوانب الدنيا، وهذا وفق رؤيا مقارنة مع ما كان يكتب في الجانب العربي، و ذلك لأجل فهم عميق لما كتبه الأدباء الأتراك في سياقهم.