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"Tak hanya berangkat dari nilai agama, pemaknaan jilbab saat ini berkembang hingga menjadi gaya hidup. Permasalahan jilbab di Indonesia berkembang mengikuti zaman sehingga memiliki kerumitan yang menarik untuk ditelusuri. Adanya kebiasaan masyarakat di Indonesia yang kerap mempertanyakan keputusan berjilbab atau tidak berjilbabnya seseorang menggambarkan bagaimana antara jilbab dan perempuan di Indonesia dipandang bukan sebagai hal yang privasi. Artikel ini hendak membahas bagaimana fenomena mempertanyakan keputusan berjilbab atau tidak berjilbab berdasarkan epistemologi ignorance, yakni menelusuri dan menjelaskan bagaimana ignorance terbentuk dan dipertahankan dalam fenomena tersebut. Pengungkapan kerumitan pengalaman perempuan mengenai jilbabnya menjadi bagian dari epistemologi ignorance. Artikel ini menggunakan metode studi pustaka untuk menyajikan data dan mendapatkan sumber, lalu metode refleksi kritis untuk menelusuri dan merefleksikan ignorance dalam fenomena penelitian. Artikel ini menyimpulkan bahwa menanyakan perihal berjilbab atau tidak berjilbab kepada perempuan adalah mengabaikan pengalaman subjektif perempuan dan mengganggu otonomi perempuan karena menimbulkan penilaian yang serba salah terhadap perempuan dan pelanggaran HAM.

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Apart from religious values, the meaning of hijab is currently developing into a lifestyle. The problem of the hijab in Indonesia evolves over times and it has a fascinating complexity to be examined. The cultural habit in Indonesian society who often questions the decision to wear a hijab or not to wear a hijab illustrates how the hijab and women in Indonesia are not considered as a matter of privacy. This article will discuss how the phenomenon of “questioning the decision to wear a hijab or not wear hijab” based on the epistemology of ignorance, which is to investigate and explain how ignorance is formed and preserved in this phenomenon. The revelation of the women’s complex experiences about their hijab is part of the epistemology of ignorance. This article uses the literature study method to present data and obtain sources, then the critical reflection method to explore and reflect on ignorance in the research phenomenon. At the end of the article, it will conclude that interfering in women’s decision about wearing or not wearing the hijab is a form of ignoring women's subjective experiences and irritate women's autonomy because it creates false judgement and human rights violations."

"On social and political conditions in Indonesia; collection of author's daily writing in 2016."

"Secara umum, pemikiran para filsuf muslim merupakan sintesa sistematis antara ajaran-ajaran Islam, Aristotelianisme dan Neo-Platonisme yang dipelopori oleh al-Kindi, al-Farabi, Ibn Sina dan Ibn Rusyd. Namun, sejak serangan yang dilakukan oleh al-Ghazali melalui Tahafut al-Falasifat, pemikiran filsafat di dunia Islam Barat, Sunni, mengalami pergantian suasana dari alam filosofis ke mistis, tasawwuf. Sedangkan di dunia Islam belahan Timur, Syi'i, pemikiran filsafat dan mistis tetap eksis berkembang bahkan keduanya saling melengkapi.Harmonisasi yang sempurna dapat ditemui pada tokoh Suhrawardi yang bergelar Syaikh al-Isyraq. Suhrawardi memandang dirinya sebagai penyatu kembali apa yang disebutnya al-hikmar al-laduniyyat (kebijaksanaan Ilahi) dan al-hikmat al-'atigat (kebijaksanaan kuno), dengan menggabungkan dua metode yang telah mapan, yaitu metode diskursif filosofis yang diwakili oleh Aristotelianisme dan metode dzawq mistis, yang diwakili oleh Platonisme, ke dalam satu metode komprehensif yang bersifat teosofis.Dengan ajaran teosofinya, Suhrawardi mampu membangun suatu cabang aliran yang baru dalam tradisi filsafat Islam, sehingga wajar jika digelari pendiri filsafat iluminasi. Pada tataran ontologis, Suhrawardi menawarkan suatu temuan baru dengan memperkenalkan istilah-istilah tersendiri dalam mengungkapkan seluruh pemikirannya. Melalui terminologi cahaya, Suhrawardi menumbangkan teori emanasi akal sepuluh yang menjadi acuan umum hampir seluruh filsuf Muslim dan menawarkan suatu bentuk baru dengan menggunakan istilah cahaya dan tidak membatasi jumlah pancarannya. Inilah iluminasionisme, suatu pancaran cahaya yang berasal dari Nur al-Anwdr membentuk suatu bangunan utuh yang merupakan kesatuan penyinaran yang disebut wahdat al-Isyraq. Sementara dalam tataran epistemologis, Suhrawardi mampu menunjukkan kelemahan metode pengetahuan diskursif filosofis dan mempelopori munculnya metode baru yaitu 'ilmu hudhuri (knowledge by presence)."

"ABSTRACTThis study examines Fazlur Rahman's understanding of Islamic philosophy byanalyzing his attitude towards the works of Muslim philosophers and his belief in the valueof the Qur?an?s precepts. It pays specific attention to the relationship between hisunderstanding of philosophy and his method of interpreting the Qur?an, since in Rahman'sunderstanding, this method is the only means to satisfy the changing needs of society. Itexplores Rahman?s definition of Islamic philosophy, which is strongly characterized bythree religious terms, iman, islam, and taqwa.The thesis furthermore looks at the reasons why Rahman borrowed certainphilosophical expressions of the Muslim philosophers in his works when, at first glance,their doctrines contradict Rahman?s cum position. Special attention is paid to his bookMajor Themes ofthe Qur'an, wherein Rahman discusses human existence and his finaldestiny through his interpretation of the Qur?an. The thesis concludes that Rahman?sIslamic philosophy is a moral one, which is practically oriented and based on hisunderstanding ofthe Qur'an.

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AbstractCette étude examine l?approache de Fazlur Rahman de la philosophic islamique enanalysant son attitude A l'éga.rd des ocuvres des philosophcs musulmans ainsi que lesconvictions de l'auteur concemant la valeur des préceptes du Qur?an. Elle explore lesrelations existant entre sa philosophic et sa méthode d?interprétation du Qur?an puisque,selon le raisonnement de Rahman, cette méthode demeure le seul moyen puovant satisfaireles besoins changeants de la société. De plus, l?étude explore la definition donnée parRahman de la philosophic islarnique, qui est fortemcnt caractérisée par trois termes rcligieux,c?est-A-dire, l?.iman, l?islam et le taqwa.Du plus, ce mémoire examine les motivations qui ont poussé Rahman, dans sesoeuvres, it emprunter ccrtaines expressions utilisées par les philosophcs musulmans, puisque,A premiere vue, cela semble contredire les positions prises par Rahman. Une attentionparticulicre sera accorclée 5 son livre Major Themes ofthe Qur?an dans lequel Rahmanélabore sur l'existence humaine et l?ultime destin selon son interpretation du Qur?an. Cemémoire parvient a la conclusion que la philosophic islamiquc de Rahman est unephilosophic morale, qui est pratiquement oricntée et basée sur sa comprehension du Qur?an."

"Although practiced in many countries and made Western countries economically advance, capitalism, or later known as neo-liberal economic system is often criticized and even rejected by some scholars and muslim communities such as HTI (Hizb at-Tahrir Indonesia). Even so whether Islam is practically and conceptually agains capitalism or not is a contentious issue. This articles concludes that Islam tends to be closer to capitalism than socialism. The reason for this is that although Islam emphasizes economic justice, it rejects the absence of individual ownership, especially the means of production, equality in absolute income, and the role of the state that is too strong (totalitarian) to establish economic justice, three ideas of socialism. On the contrary, Islam recognizes individual ownership business competition, where the economy is determined by market mechanism; and rationality of economic enterprise, whether the instrumental, legal and scientific ratio, as the three main ideas of capitalism. Yet, there are some differences between Islam and capitalism, namely the Islamic emphasis on fair competition and ethical rationaly which take into consideration the humanity and ethical values. In spite of these differences, the concept of welfare state or a mixed capitalism is an economic system similar to Islam, although in some ways they are different. "