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UIN ANTASARIUIN ANTASARI

Journal Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu KeislamanAl-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Abstract

Aliran sesat lokal bertahan di berbagai wilayah plural Indonesia meski fatwa berulang kali diterbitkan dan upaya penegakan kelembagaan terus dijalankan. Kajian yang ada lebih banyak memotret otoritas MUI dari perspektif nasional, sehingga pertanyaan tentang bagaimana konteks demografis membentuk strategi mitigasi kurang mendapat perhatian. Penelitian ini mengkaji bagaimana MUI Sumatera Utara yang mayoritas Muslim dan MUI Sulawesi Utara yang minoritas Muslim merancang respons terhadap aliran sesat lokal, sekaligus mengevaluasi efektivitas masing-masing pendekatan. Data dikumpulkan melalui wawancara mendalam dengan pejabat MUI tingkat provinsi, kabupaten, dan kota di kedua wilayah, dilengkapi analisis dokumen fatwa dan laporan kelembagaan. Informan dipilih secara purposif berdasarkan keterlibatan langsung dalam mitigasi. Validitas data dijamin melalui triangulasi sumber dan waktu; analisis mengikuti model Miles dan Huberman. MUI Sumatera Utara mengandalkan pendekatan struktural-korektif melalui keputusan fatwa dan pengawasan ketat, efektif menegakkan batas doktrinal namun berisiko mempertebal resistensi dan memperkuat solidaritas internal kelompok yang disasar. MUI Sulawesi Utara menempuh jalur dialogis-edukatif yang menjaga harmoni plural, dengan konsekuensi perubahan keyakinan yang berjalan lebih lambat. Di kedua wilayah, efektivitas MUI bertemu batas yang sama: pemerintah baru bergerak setelah ada unsur pelanggaran hukum, yang memperpanjang proses mitigasi dan melemahkan daya cegahnya. Posisi demografis umat Islam di suatu wilayah menentukan instrumen yang tersedia, risiko yang dapat ditoleransi, dan ukuran keberhasilan. Strategi mitigasi tidak bisa diseragamkan. Penelitian ini menyumbangkan model tata kelola keagamaan yang adaptif dan kontekstual pada kajian komparatif lembaga Islam di Asia Tenggara.

Conclusion

Heretical sects are a dangerous phenomenon because they not only distort the faith of the people but also have the potential to cause social unrest, tensions between religious communities, and even horizontal conflicts.Therefore, mitigation is an urgent step that needs to be carried out systematically and in layers.Mitigation should ideally be pursued in a tiered pattern through social, security, and legal approaches.Social approaches, such as education, dialogue, and fatwas, are used as a persuasive first step and provide a space for correction without triggering an escalation of conflict.If the social approach does not yield results, it will be followed by a security approach to monitor group activities closely.In the last stage, the legal approach is carried out through enforcing regulations and sanctions to provide legal certainty and a deterrent effect.This tiered pattern shows that mitigation cannot be done simultaneously but must follow the escalation of the problem measurably.In addition, mitigation strategies must also pay attention to the demographic context in which Muslims are in the majority or minority position.In minority areas such as North Sulawesi, the social approach is more dominant because it can maintain plural community harmony.In majority areas such as North Sumatra, mitigation patterns tend to be normative and corrective through fatwas, supervision, and stricter sanctions to maintain the purity of teachings.What this study adds is that these macro-level tendencies materialize in concrete institutional design choices, not merely in individual religiosity.The same tool, a heresy fatwa, produces different social outcomes depending on whether the issuing body operates in a majority or minority Muslim environment.The chronic gap between MUIs normative authority and the governments reactive enforcement posture calls for concrete institutional solutions.Close coordination is needed between MUI and government to synergize social, security, and legal approaches.The government must be faster to anticipate any indication of deviations so that mitigation efforts are not counterproductive but are genuinely effective in maintaining social stability, public order, and the integrity of Islamic teachings.Region-specific mitigation protocols are more appropriate than uniform national templates, and standing coordination mechanisms beyond the existing PAKEM structure would reduce the bureaucratic delays that currently weaken preventive effectiveness.Two limitations of this study merit acknowledgment.The informant pool is concentrated at the provincial level, so district-level MUI dynamics may introduce variation not captured here.The cross-sectional design also cannot trace how mitigation strategies evolve over time within a single region.Future research could extend this framework to provinces with different plurality configurations such as Maluku or Papua, or to cross-national comparisons involving Muslim-minority contexts in Southeast Asia more broadly.These findings show that the pattern of mitigation against heresy cannot be applied uniformly but must be adjusted to social conditions, the level of plurality, and the demographic position of Muslims in each region.An adaptive, context-sensitive model of religious institutional governance is not merely preferable.The evidence from these two cases suggests it is the only realistic approach.

Future Research

Berdasarkan hasil penelitian, terdapat beberapa saran penelitian lanjutan yang dapat dikembangkan. Pertama, perlu dilakukan penelitian lebih mendalam tentang bagaimana dinamika MUI di tingkat kabupaten/kota, yang mungkin memperkenalkan variasi yang tidak tertangkap dalam penelitian ini. Kedua, desain cross-sectional juga tidak dapat melacak bagaimana strategi mitigasi berkembang seiring waktu dalam satu wilayah. Penelitian selanjutnya dapat memperluas kerangka ini ke provinsi dengan konfigurasi pluralitas yang berbeda seperti Maluku atau Papua, atau melakukan perbandingan lintas negara yang melibatkan konteks minoritas Muslim di Asia Tenggara secara lebih luas. Temuan ini menunjukkan bahwa pola mitigasi terhadap aliran sesat tidak dapat diterapkan secara seragam, tetapi harus disesuaikan dengan kondisi sosial, tingkat pluralitas, dan posisi demografis umat Islam di setiap wilayah. Model tata kelola institusi keagamaan yang adaptif dan peka konteks bukan hanya disarankan, tetapi juga menjadi pendekatan realistis satu-satunya berdasarkan bukti dari dua kasus ini.

References

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