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This article aims to examine the relationship between the state and local religions which underwent major changes after the September 30, 1965 Movement. Local religions experienced marginalization after the 1965 tragedy, ranging from the stigma of atheism to not being recognized as a religion, but a culture that needs to be fostered and even prevented become a new religion. We analyze local state-religion relations from the perspective of James C. Scott's high-modernism and Michel Foucault's governmentality. In our analysis, the state plays a role in this process of marginalization by reproducing a modernity vision that is full of simplification of the complexity of local religions. Through various policies, the state carries out regulations that aim to change adherents of local religions to being good citizens according to the standards set by the state. The recognition given to local religions is very limited and even shows other discriminatory characteristics of the state such as determining monotheism as the standard of a religion, a criterion that is highly biased in the paradigm of world religions. We conclude that the state is not a solution because of the nature of modernity and the simplification it always contains.[Artikel ini bertujuan untuk mengamati relasi antara negara dengan agama lokal yang mengalami perubahan besar setelah terjadinya Gerakan 30 September 1965. Agama lokal mengalami marginalisasi setelah tragedi 1965, mulai dari stigma ateisme sampai tidak diakui sebagai agama, melainkan suatu kebudayaan yang perlu dibina dan bahkan dicegah untuk menjadi agama baru. Kami menganalisis relasi negara-agama lokal melalui perspektif high-modernism James C. Scott dan kepengaturan (governmentality) Michel Foucault. Dalam analisis kami, negara berperan dalam proses marginalisasi tersebut dengan mereproduksikan visi modernitas yang penuh simplifikasi terhadap kompleksitas agama lokal. Melalui berbagai kebijakan, negara melakukan kepengaturan yang bertujuan untuk mengubah penganut agama lokal menjadi ...

Civil society is a socio-political construct that places Islam and the State in a state of mutual need, namely, Islam, on the one hand, as a moral guide for state management, and the State, on the other, as a foundation for Islamic values. This conception refers to the significant amount of the Medina-built society of the prophet Muhammad and Khulafaurrasyidin, which consists of five key pillars: monotheism, humanism, deliberations, justice, and Brotherhood. This research aims to investigate how civil society interacts with the growth of political democracy in Indonesia. The researcher used descriptive qualitative techniques in this investigation by analyzing primary data collected from library studies. The data were processed using discourse analyzes and hermeneutic analysis techniques. Besides, the researchers used the historical, sociological, philosophical, and theological convergence approach. The research result revealed that the process of consolidating and improving political democracy in Indonesia remained bureaucratic and did not wholly represent civil society characteristics ; Masyarakat Madani merupakan suatu konsep social politik yang memposisikan Islam dan Negara dalam keadaan saling membutuhkan, yakni; Islam sebagai panduan moral bagi pengelolaan negara disatu sisi, dan negara sebagai sarana pembumian nilai-nilai Islam pada sisi yang lain. Konsepsi ini merujuk pada nilai subtansial yang mewakili kecenderungan masyarakat Madinah yang dibangun oleh nabi Muhammad saw dan khulafaurrasyidin yang mencakup lima pilar utama, yakni; tauhid, humanisme, musyawarah, keadilan, dan persaudaraan. Artikel ini bertujuan mengkaji bagaimana korelasi Masyarakat Madani degan pembangunan demokrasi politik di Indonesia. Dalam penelitian ini, penulis menggunakan metode kualitatif deskriftif, dengan menelaah data primer yang diperoleh melalui studi pustaka (library research). Data tersebut diolah dengan teknik analisis wacana (discourse analysis) dan teknik analisis hermeneutic (harmeneutic analisys). Selanjutnya dalam proses interpretasi, penulis menggunakan pendekatan historis, sosiologis, philosofis, dan teologis konvergensi. Hasil penelitian ini menunjukkan bahwa proseses konsolidasi dan penguatan demokrasi politik di Indonesia sejauh ini masih sebatas procedural dan belum sepenuhnya mencerminkan karakteristik Masyarakat Madani

Islamic economics that exist in the midst of a pluralistic society becomes its own barometer in conducting transactions in accordance with the nature of monotheism and humanity. As the substantive representation of the existence of Islam on this earth, which is called giving benefits wherever the and whenever are alternating for nature and its inhabitants, the Islamic economy must be able to respond to the society's movement from economic practices. The condition of the conventional system which is always alternating as a cause of the domination of the concept imposed by the authority makers to the public gives the impression of a human like a lab rat object. As a result the term social-levelling emerged with a set of inherent consequences. Islamic economics arises from a set of Islamic laws (al-Quran and hadith) as a source of primary law and ijtihad ulama 'as a secondary tool to give legitimacy to the interests and rights of every individual, society and government to obtain them without giving great consequences or losses to others. Deconstruction of human behavior in doing life to be adapted to the substance of Islam in relation to doing life become special for the Prophet Muhammad and his companions and tabi'i, tabi'in and ulama in the past and present in the framework of the development of behavior or ethics that substantially have the value of worship in the presence of God and has a positive value in the eyes of humans to become culture of the community itself as what has been realized by the Prophet in the city of Medina as a country that has a high civilization. This condition by scholars is termed Madani society or tamaddun society. Key words: Economy, Islam, Civil Society, Tamaddun.

The article is devoted to the phenomenon of Islamic universalism, which is the key idea of many Muslim ideologists of the modern times, such as Sayyid Qutb, Ismail al-Faruqi and others. The article puts under consideration the religious and socio-political elements of Islamic universalism, the formation of which roots back mainly to the times of the building the Islamic tradition. The religious aspect of Islamic universalism is determined by the postulation of the superiority of Islam as a religion. It includes the following elements: consideration of this religion as the last revelation in the Abrahamic tradition, strict monotheism as opposed to the Christian idea of the God's trinity, the existence of a direct connection, without intermediaries, between a man and the God, religious equality of men and women. A special place among them is occupied by the idea of man's faith (al-Iman), which is interpreted in terms of man's submission to God. The socio-political aspect of Islamic universalism is determined by the degree of adaptability of the Islamic tradition to changing historical conditions. Among the main socio-political elements of Islamic universalism there are the absence, at least in Sunni Islam, of the institution for the faith legalization, the absence of a clear demarcation between the religious community and the state, the presence in Islam of the "mechanism" of faith renewal (ijtihad), and the exibility of the concept of Jihad's interpretation, which has both physical and spiritual-moral dimensions. The exibility of Islam can also be explained by the presence of contradictions in the Islamic primary sources, which allow different Islamic groups to justify their beliefs and make the Islamic tradition more resilient and adaptable. The absence in Islam of a clear demarcation of a state and the ummah makes it possible to use religious rhetoric in the sphere of social and political action.

Islamic economics that exist in the midst of a pluralistic society becomes its own barometer in conducting transactions in accordance with the nature of monotheism and humanity. As the substantive representation of the existence of Islam on this earth, which is called giving benefits wherever the and whenever are alternating for nature and its inhabitants, the Islamic economy must be able to respond to the society's movement from economic practices. The condition of the conventional system which is always alternating as a cause of the domination of the concept imposed by the authority makers to the public gives the impression of a human like a lab rat object. As a result the term social-levelling emerged with a set of inherent consequences. Islamic economics arises from a set of Islamic laws (al-Quran and hadith) as a source of primary law and ijtihad ulama 'as a secondary tool to give legitimacy to the interests and rights of every individual, society and government to obtain them without giving great consequences or losses to others. Deconstruction of human behavior in doing life to be adapted to the substance of Islam in relation to doing life become special for the Prophet Muhammad and his companions and tabi'i, tabi'in and ulama in the past and present in the framework of the development of behavior or ethics that substantially have the value of worship in the presence of God and has a positive value in the eyes of humans to become culture of the community itself as what has been realized by the Prophet in the city of Medina as a country that has a high civilization. This condition by scholars is termed Madani society or tamaddun society. Key words: Economy, Islam, Civil Society, Tamaddun.

This study investigates the existence aspect of Sikh followers in Jabodetabek (Jakarta, Bogor, Depok, Tangerang and Bekasi) regions. It aims to provide data and information regarding the government services to all religious communities including minorities, such as Sikh. The existence aspects under study include the short history, the basic teachings, rituals, institutions, and social interaction. This study utilizes qualitative research using postcolonial and subaltern perspective from Gayatri C Spivak's view. Theologically, Sikh believes in monotheism that was mentioned by Waheguru and Guru Nanank (1469-1539). Sikh has a holy book named Guru Granth Sahib. Sikh temple is called Gurdwara or the "gateway to the Guru". Sikh followers came to Indonesia from Amritsar, Punjab, India, (now Pakistan territory) through Aceh, North Sumatra and Jakarta. Sikh followers are managed under the Hindu Guidance Directorate. They do not have a national organization that accommodates Sikh community in Indonesia. It can be concluded that the existence of the Sikh in Jabodetabek area is somewhat subaltern. ; Penelitian ini dilakukan untuk mengetahui aspek eksistensi pemeluk agama Sikh di Jabodetabek. Pentingnya kajian ini dilakukan oleh Puslitbang Kehidupan Keagamaan dalam rangka tersedianya data dan informasi pelayanan pemerintah terhadap segenap umat beragama yang dipeluk oleh sedikit masyarakat Indonesia, seperti agama Sikh. Aspek eksistensi yang dilihat mengenai sejarah singkat, pokok ajaran, ritual, lembaga, dan interaksi sosial. Penelitian kualitatif dengan menggunakan teori perspektif post kolonial, subaltern dari Gayatri C Spivak. Secara teologis pemeluk agama Sikh percaya terhadap monoteisme yang disebut Waheguru dan pendirinya Guru Nanank (1469–1539). Kitab sucinya Guru Granth Sahib. Kuil Sikh disebut Gurdwara atau "gerbang menuju Guru". Kehadiran penganut agama Sikh ke Indonesia berasal dari Amritsar, Punjab, India, (sekarang masuk wilayah Pakistan) masuk melewati Aceh, Sumatera Utara dan Jakarta. Pemeluk agama Sikh masuk pembinaan Ditjen Bimas Hindu. Mereka belum mempunyai wadah/organisasi secara nasional yang menaungi seluruh umat Sikh di Indonesia. Keberadaan pemeluk agama Sikh di Jabodetabek sampai saat ini masih subaltern.

In the middle of the seventeenth century, Japan's emerging political leaders instituted a seclusion policy (Sakoku) that sealed the nation's borders. Both leaving and entering Japan were forbidden upon pain of death, and all sea-going vessels were destroyed. These extreme measures were taken to counteract the danger to Japan's unity, national polity, identity, and domestic peace posed by the evangelizing activity of Catholic missionaries. Japan's first contact with Christianity had come in 1549 with the arrival of Francis Xavier and two other Jesuits. They were joined by more missionaries, and for fifty years the Catholic mission enjoyed remarkable growth. The regional lords' (daimyo) favorable attitude toward the mission was undoubtedly due to the lure and promise of commercial gain through trade and increased military might by the acquisition of new weapons. However, that there was also authentic soul searching and real conversion became evident when persecution began. Unfortunately, this so-called "Christian century" coincided with the rise of Japan's three greatest power brokers: Nobunaga, Hideyoshi, and Ieyasu, each of whom shared the vision of a great, unified empire. The first two of them especially were attracted to the erudition of the priests and often entertained them royally. However, after a night of revelry on July 24, 1587, Hideyoshi suddenly denounced them publicly for their "deceitful propaganda of a devilish and subversive creed," thereby winning over some of the feudal aristocracy who posed a serious threat to the unity and safety of the empire. An Edict of Expulsion issued the following day began, "Ours is the Land of the Gods," that is, a sacred land. Although the edict was not immediately enforced, a number of churches were destroyed. Hideyoshi found the Christian doctrine of strict monotheism "unreasonable and wanton" because it endangered the relationship between Japan's sacred sovereign and her people.

In this volume the authors study the three major monotheistic religions Judaism, Christianity and Islam to determine how they each approach their political roles. They discuss the relationship between religion and politics with a special emphasis: How and why do religions consider it normal to engage in political activities? What is the logic behind their aspiration to take on "political tasks"? The contributions consider the political self-image of these religions and compare them to external perception thereof from a nonreligious perspective.

"At-tawheedu isqāt al-idhāfāt", which is a definition of tawheed, that states "tawheed is to deny the attributes" is a concept of tawheed belonging to high mysticism. One of the evaluations made about the tawheed of "isqāt al-idhāfāt" attributed to Junaid Baghdadi, is that it is the tawheed of true tawheed and havâssu'l-havâss. Isqāt al-idhāfāt tawheed is also presented as a benchmark, which is an important criterion of true tawheed in sufi literature. The fact that havâssu'l-havâss is a definition of tawheed is sufficient evidence to express its difficulty. It is for this reason that it is said that " isqāt al-idhāfāt, which is the perfection of tawheed, is one of the intensified and difficult tasks of arbāb-i tahqīq". When the isqāt al-idhāfāt tawheed is evaluated within the framework of the Sunni mysticism and unity of existing paradigms, some interpretation differences arise. This definition of tawheed has been mentioned a lot in the verse and prose texts of classical Turkish literature. When isqāt al-idhāfāt tawheed, (which has different interpretations), is used for human beings and other creatures, it does not give a real effect to bad thoughts, causes, and reduces the existence of creatures to the level of imagination and does not give them the rank of real existence (wujud-u-genuki); When used for the divine essence, it is based on the concept of Ahadiyet. As far as it is known, Farid al-Din Attar was the first person to use the term "isqāt al-idhāfāt" in poetry. Attar uses the term isqāt al-idhāfāt in Asrār-nāmeh's tawheed ode with the phrase "که التوحید اسقاط الإضافات / Ki al-tawheedu isqāt al-idhāfāt". This usage has been quoted by both Persian literature poets and classical Turkish literature poets. The concepts of tajrīd, tefrīd, abandonment and unity of tawheed-i misākī have a very close connection with the concept of isqāt al-idhāfāt. Key Words: Tawheed (Monotheism), Tajrīd, Oneness, Abandoning, Ahadiyet

This study aimed at comprehending Hadiths of 'command to fight non-Muslims'. Understanding the hadith of the Prophet PBUH by using macro and micro approaches can avoid radicalism, intolerance, and even acts of terrorism. This research employed a qualitative descriptive by using the thematic analysis method. The researchers found that, in microanalysis studies of the hadith, there were 62 riwayahs with various lafaz variants, recorded in 8 kutub al-hadis (canonical and non canonical hadiths). The Hadiths' command to fight non-Muslims' status was authentic both from the aspect of sanad and matn. Meanwhile, the macro analysis study of the hadith concluded that the practice of the hadith command to fight Non-Muslims must be understood in certain circumstances, not the generality lafaz of hadith. Textually, the hadith 'command to fight non-Muslims' can be applied if; 1) non-Muslims fought openly against Islam such as in the case of the Khaibar war, or 2) they refused the invitation of monotheism from the Prophet PBUH, such us what happened to the Bani Thaqif. After they were repulsed in the battle of Hunain, they fled to the Bani Taif area. Bani Tsaqif was besieged for 40 days, some of them surrendered and pledged to Islam. But if non-Muslims did not attack Muslims, or they made agreements in one country (mu'ahad), or they had the status of conquest and control of Muslims (dhimmi), then, their blood, soul, family, and property must be protected. The position of both non-Muslims and Muslims in the country was the same, they were citizens and the government must protect them.الملخصتهدف هذه الدراسة إلى وصف فهم الأحاديث حول "أمر محاربة غير المسلمين" عبر السياق الكلي والجزئي. في محاولة فهم الأحاديث النبوية عبر السياق الكلي والجزئي يمكنها أن تجنب فهم التطرف والتعصب وحتى أعمال الإرهاب. هذا البحث نوعي ووصفي باستخدام منهج التحليل الموضوعي. وجد هذا البحث أن الدراسة للأحاديث النبوية حول "أمر محاربة غير المسلمين" عبر السياق الجزئي ثَم اثنان وستون حديثا بألفاظ مختلفة مسجلة في ثماني كتب الأحاديث. الأحاديث حول "أمر محاربة غير ...

Abstrak
Tulisan ini menganalisis upaya Nabi Muhammad Saw. dalam mewujudkan peradaban Islam dengan merebut sumber ekonomi dan komunitas dari penguasa Arab pra-Islam. Upaya Nabi Muhammad Saw. yang berhasil melangkahi aristokrat Mekkah (Bani Umayyah) menunjukkan bahwa Nabi Muhammad SAW tidak hanya mengajarkan agama tauhid, namun mempelajari setting sosial ekonomi-politik masyarakat pra Islam. Paper ini adalah riset kualitatif yang bersumber dari data literatur yang dianalisis dengan metode sosio-historis interpretatif. Hasil penelitian menunjukkan bahwa kedatangan Islam di Jazirah Arab mengubah struktur ekonomi masyarakat Islam, khususnya Mekkah. Sumber ekonomi dari kegiatan bisnis berubah menjadi kegiatan militer. Perebutan sumber ekonomi dilakukan dengan cara peperangan. Perubahan cara dalam mengalahkan sumber ekonomi dilatarbelakangi oleh kekalahan bisnis Bani Hasyim dari Bani Umayyah. Nabi Muhammad Saw. semula dibenci kaum Arab (Mekkah) karena berpotensi mengganggu sumber ekonomi Arab pra Islam, lalu dielu-elukan karena berhasil mendatangkan sumber keuangan baru yang lebih mudah melalui jalan jajahan.

Abstract
This paper examines the efforts of the prophet Muhammad Saw. in realizing Islamic civilization by way of seizing economic and community resources from pre-Islamic Arab rulers. The efforts of the Prophet that successfully bypassed the Meccan aristocracy (Bani Umayyah) indicated that he was not only teach Muslims about monotheism, but also studying the socio-economic-political setting of pre-Islamic societies. This paper employs a qualitative research. The sources of data are taken from the study of literature, then is analized through interpretative socio-historical methods. The Data analysis has been presented descriptively. This research found that the arrival of Islam in the Arabian Peninsula has changed the economic structure of Islamic societies, especially in Mecca. The economic resources of business activities have turned into the military activities. The seizure of economic resource was carried out by war. The changes in the way of defeating economic resources, due to the defeat of Bani Hasyim's business from Bani Umayyah. The Prophet Muhammad Saw. was initially confronted by the Arabs (in Mecca) because of his potentials to disrupt the pre-Islamic Arab economic resources, but then he was hailed for successfully bringing some new financial resources that were much easier through the colony.

Abstract: Salah satu yang cukup berperan besar yaitu lingkungan. Lingkungan akan memberi warna terhadap proses pendidikan anak. Dan lingkungan yang sangat utama adalah lingkungan keluarga dimana terjadi di dalamnya pendidikan keluarga. Keluarga sebagai kelompok terkecil dalam masyarakat merupakan wadah yang sangat penting karena menjadi tempat penanaman dasar-dasar tata kehidupan bagi seorang manusia. Keluarga merupakan wadah pendidkan karakter seseorang yang pertama dan utama. Yang menjadi permasalahan banyak terjadi peran orang tua dalam proses pendidikan dalam keluarga tidak menunjukkan pada pola pendidikan sebenarnya. Orang tua menyadarai bahwa pendidikan keluarga sangat penting tetapi pada prakteknya para orang tua tidak maksimal dalam menerapkannya. Bentuk pendidikan anak dalam keluarga diantara yaitu dengan cara; menanamkan ketauhidan,ketauladanan, saling menghormati sesama anggota keluarga, keharmonisan keluarga, kepercayaan kepada anak, perhatian orang tua terhadap anak, komunikasi yang demokratis serta mengapresiasi anak. Hal-hal tersebut merupakan proses pembentukan lingkungan keluarga yang mendukung dalam proses pendidikan anak, sehingga proses pendidikan anak akan lebih maksimal.Kata kunci: lingkungan, pendidikan, keluarga, anakAbstractOne that plays a big role is the environment. The environment will give color to the child's education process. And the very main environment is the family environment where family education occurs. The family as the smallest group in society is a very important container because it becomes a place for planting the basics of life for a human being. Family is the first and foremost place for educating one's character. The problem is that the role of parents in the educational process in the family does not show the actual pattern of education. Parents realize that family education is very important but in practice parents are not maximal in implementing it. The form of children's education in the family is by way of; instilling monotheism, exemplary, mutual respect for fellow family members, family harmony, trust in children, parental attention to children, democratic communication and appreciation of children. These things are the process of forming a family environment that supports the process of children's education, so that the children's education process will be maximized.Keywords: environment, education, family, children

Di tengah sengkarut ekonomi global yang menyebabkan kesenjangan yang tajam, masyarakat dan elit-elit politik di dunia seolah telah kehilangan daya kritis untuk melawan penindasan dan penghisapan berkedok pembangunan. Di situlah Islam, sebagai agama yang transformatif, seharusnya mampu hadir sebagai penawar. Secara normatif, Islam bukanlah agama yang menafikan tanggung jawab sosial. Malahan dalam firman-Nya, Allah Swt menyatakan seorang muslim sebagai pendusta agama apabila sementara ia beribadah, ia mengacuhkan kondisi prihatin fakir dan yatim di sekitarnya (107: 3). Doktrin utama Islam, doktrin tauhid juga mengisyaratkan kesatuan manusia (The unity of man) sebagai hamba yang tunduk patuh kepada kesatuan Tuhan (The unity of God) dan karenanya menolak upaya penuhanan lainnya. Tulisan ini mengajukan sebuah konsepsi mengenai Islam selaku teologi kritis yang memiliki pesan utama agar penganutnya melakukan perubahan sosial. Konsepsi itu memperlihatkan Islam yang membebaskan melalui lima elemen teologis, yaitu: doktrin, kisah, subjek, kesadaran, dan pendidikan yang membebaskan. Amid the turmoil of the global economy which led to sharp disparities, the people and political elites in the world seemed to have lost the critical power to oppose the oppression and exploitation under the guise of development. That is where Islam, as a transformative religion, should be able to come as an antidote. Normatively, Islam is not a religion that denies social responsibility. In fact, in his word, God declared a Muslim a religious liar if while he worshiped he ignored the conditions of concern for the needy and orphans around him (107: 3). The main doctrine of Islam, the doctrine of monotheism also implies human unity (The unity of man) as a servant who obeys to the unity of God (The Unity of God) and therefore rejects other full efforts. This paper proposes a conception of Islam as a critical theology which has the main message that followers adhere to social change. This conception shows a liberating Islam through five theological elements namely doctrine, story, subject, consciousness, and liberating education.Kata Kunci: Teologi Pembebasan, Pendidikan Kritis, Transformasi Sosial, Islam

The article covers the problems of decorative finish of Muslim gravestones of the 14th - 15th centuries in the village of Kubachi. The author of the article describes the technique of headstone carving, shows that specialties of stone-cutters, calligraphers and ornamentalists were inherited, and notes that the decorative finish of the gravestones was made by the local stone-cutters with the direct participation of the craftsmen who arrived or were specially invited from the countries of the Middle East. In the article, the evolution of decorative finish of the gravestones is traced from comparatively simple Late Cufic Arabic ornamental inscriptions with some elements of floral ornament to complex patterned and epigraphic compositions, in which Late Cufic relief, ornamentally decorated and calligraphically executed inscriptions were made against the background of the relief floral ornament. Arabic ornamental inscriptions include shahadah - monotheism formula: "There is no deity except Allah, and Muhammad is the Messenger of Allah"; sayings: "Death is a cup, everyone drinks from it; grave is a gate, everyone enters it", etc. On some headstones there are Quranic sayings: "There is no deity except Allah, ever-living, existing: neither slumber nor sleep overtakes Him; to Him belongs whatever is in the heavens, and whatever is on the earth" (Quran, II. 256). The author of the article notes that there is a great variety in the treatment of the Arabic ornamental inscriptions of the gravestones caused both by the forms of the letters and by their decoration. It is noted that the sayings on the gravestones of the 14th - 15th centuries in Kubachi are widespread epitaphs on Muslim headstones in a large area (they were found on headstones in the village of Kalakoreish in Dakhadaevsky District, the village of Kumukh in Lak District, the village of Tatil of Tabasaransky District, etc.), they existed for a long time and became aphorisms. The article also contains the names of the buried people, which were carved on the headstones of the village of Kubachi. Most of them are pre-Islamic and are not readable because in many cases they have no vocalization (diacritic marks) indicating vowel sounds.

Describo la teoría de la ironía de Adam Smith y su aplicación. Explico su definición como una combinación de algo "grandioso" con algo "mezquino" y cómo esta es coherente con su epistemología anti-cartesiana y post-escéptica. Sugiero que, según Smith, la aparente plausibilidad de los sistemas de cualquier tipo, desde la física cartesiana hasta el monoteísmo filosófico, la ética estoica y el "sistema mercantil", es el resultado de alguna enfermedad de la imaginación humana. Sostengo que, en su opinión, la tarea del filósofo en todos los ámbitos, incluyendo la economía política, es parcialmente escéptica y parcialmente irónica. Es decir, luchar contra los sistemas erróneos, mostrando cómo éstos surgen de asociaciones injustificadas entre ideas aparentemente "grandiosas" —digamos, el interés público— con ideas "mezquinas", por ejemplo el interés egoísta de los comerciantes. En este sentido, el uso de la expresión "mano invisible" resulta ser irónico y, al mismo tiempo, una aplicación de su propia teoría post-escéptica del conocimiento que plantea el objectivo de desmantelar todo tipo de entidades "invisibles" que la imaginación humana tiende a crear. ; I reconstruct Adam Smith's theory of irony and its application. I illustrate how he defines it as a combination of something "grand" with something "mean" and how this is consistent with his anti-Cartesian and post-sceptic epistemology. I suggest that, for Smith, "systems" of any kind, from Cartesian physics to philosophical monotheism, Stoic ethics, and the "mercantile system" draw their apparent plausibility from some disease of human imagination. I argue that in every field, including political economy, in his view, the philosopher's task is partially sceptical and partially ironical. That is, it is the task to fight erroneous systems by showing how these arise from unwarranted associations of ideas between apparently "grand" ideas —say, the public interest— with "mean" ones, say, the merchants' self-interest. In this light, the phrase "invisible hand" turns out to be both an ironic joke and one more application of Smith's postsceptical theory of knowledge whose target is dismantling all kind of "invisible" entities that human imagination tends to create.