The development of daunting cult in Indonesia has reached a stage of integration that is so strong, whole and rooted in society. Legally, their organization has also been recognized as an official mass organization in Indonesia. The presence of legally a heretic society can not be separated from the strengthening of democratization after the end of the new regime of authoritarian, centralistic, bureaucratic and militaristic order. With the opening of the “tap” of democratization, the existence of mass organizations of the heretical sects get a place to show their identity and obtain official recognition from the State. Along with that, the presence of mass organizations perverted a lot of rejection and contradiction that later gave birth to horizontal conflict. Indeed, democratization is intended to provide a more accommodative space for the strengthening of civil society. However, it has been systematically exploited for the expansion of dakwah of cult which is vulnerable to the unity of the Unitary State of the Republic of Indonesia.
The problem of heretical sects in Indonesia can not be simplified, meaning that the settlement only with dialogue to find common ground between the disputed groups is inappropriate. The issue of heretical sects is a matter of law, so the handling must also use penal means under the law enforcement authority through Law Number 1 / PNPS / 1965. The simplification of problem solving through the dialogue paradigm is an omission of the State. When a bloody conflict occurs, a new State is present in the name of law enforcement. Good and effective law enforcement is not passive but must be proactive, by prioritizing early warning and pereventive action. In the perspective of national precautions, countermeasures are in the upstream rather than downstream. The increasingly powerful conflict installations have recently underlined the weakness of law enforcement functions at the upstream level.
The number of heretical streams has evidently created resistance with anxious frequency. All heretical sects consider the group as a correct understanding or doctrine and derived from the true religion as well. Claims of truth from these various heretical sects certainly confirm that it is impossible for truth to be ambiguous, “truth is one”.
When a cult is legitimate according to positive law, then the group gets justification and legal protection for all kinds of irregularities committed. Justification and legal protection referred to the implementation of Human Rights (HAM). Indeed, in the concept of human rights, it is also contained in the form of certain restrictions, so that the human rights label is not stand alone but is associated with the Law. The author terminates both with “HUK-HAM.”
The heresy – as the name implies – has “sabotaged” the meaning of religious teachings according to the value system it embraces. Therefore produce different implications. Different meanings in the realm of belief (aqidah) gave birth to deviant practices of worship. This can be seen in the Shiite sect of Iran, which put forward the doctrine of “Imamah” in its theology. So strong is this doctrine, making its followers so militant and arrogant in many claims of truth claims. How many of their books and lectures have despised and insulted the teachings of Islam. Humiliation directed against the wives and companions of the Prophet Muhammad, is also a blasphemy and desecration of the basic teachings of religion. Allah Almighty has no falsehood and erroneous, just like humans. Allah SWT has attributed the wives and companions of Prophet Muhammad SAW with a noble position clearly through His word. On the other hand, Iranian Shiites do a real insult, then it means denying Allah’s kalam (al-Qur’an). Thus, certainly there is no word “tolerance”, that there is to be “amputated”.
In an effort to improve the function of National Precautions on the development of heretical sects in Indonesia, the institutional role of Bakor Pakem is very strategic. It is expected that with this increased alert function, it will give effect to the strength of National Resilience. Therefore, Bakor Pakem institution must be revitalized in accordance with the development of strategic environmental influences, both global, regional and national. Various strategies and efforts should also be tailored to the expected conditions.
The chart below explains the various aspects concerning Bakor Pakem institutional revitalization in order to increase the National Awareness of the heresy in the framework of National Security. Hope with this revitalization model, there will be conducive conditions of religious life and the realization of an optimal system of law enforcement against the existence of deviation of the fundamental teachings of religion that threaten Indonesia National Resilience.