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By Fethi Benslama

Fethi Benslama is a psychoanalyst who, even supposing a mundane philosopher, identifies himself as anyone of Muslim tradition who rejects ready-made factors for Islamic fundamentalism. In that spirit, Benslama demythifies either Islam and Western rules of the faith by way of addressing the psychoanalytic root motives of the Muslim world’s conflict with modernity and next flip to fundamentalism. Tracing this ideological pressure to its origins, Benslama indicates that modern Islam contains a pretty fresh hybridization of Arab nationalism, theocracy, and an try (both naïve and lethal) to floor technology in religion. Combining textual research and Lacanian and Freudian psychoanalysis, he examines Islam’s origin, offering clean readings of the booklet of Genesis, the Koran, The Arabian Nights , and the paintings of medieval Islamic philosophers. Refreshingly, Benslama writes with out ideological bias and undoes the simplistic, Western view of Islam whereas refusing to romanticize terrorism or Muslim extremism. it is a penetrating paintings that finds an alternative historical past of the Islamic faith and opens new percentages for its destiny improvement.

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The definition of din as it is treated in the Lisan covers all the regis­ ters of the word and reveals its scope. 44 First, there is the register of debt in the accounting sense, where the root " dyn" has given us the words meaning "claim," " stewardship," " recompense," "borrower," " debtor," T H E T O R M E N T O F OR I G I N 35 "lender," and " seller," it being understood that the borrower-payer (dayyan) is god. " In terms of debt as evil and disease, we find words meaning the following: " to be dam­ aged," " to be struck by evil," " to become sick," and " to die," because, as the Lisiin specifies, "death is a debt for each of us.

A comprehensive Islam, a cohesive world, belongs to the p ast. The expression of a Muslim scholar for whom Islamists are not "real Muslims" illustrates the concerns of a man of an older era - the early twentieth century - who is disturbed in his vision of an Islam equal to itself. 52 It is the avowal of a shocking truth: we have entered the age of the inevidence of the Islamic Self and the lack, not of homogeneity, which has never existed, but of its former coher­ ence. The inevidence of self is always a mark of the confusion of modern identity.

It may come as a surprise to see science associated with theology. But we need to bear in mind that ever since the decline of Catholicism, scientistic belief has had, and still has, extensive support in Europe . Like anything else, science can be used for religious purposes. Indeed, many leaders and ideologues, active members of Islamist movements, belong to the world of science and technology. They have no hesitation in stat­ ing the need to appropriate " Western" technology, believing that it will have no effect on the essence of their identity.

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