Ortodoksi - Heterodoksi Wacana Keagamaan dalam Islam: Sebuah Realitas Perennial - Ulya, Ulya (AL-TAHRIR, 2017)
Abstract: This article discusses the emergence, development, and sustainability of heterodoxy-ortodoxy claims in the religious discourse in the Islamic world. In addition, the claims of heterodoxy â€“ ortodoxy existed since the emergence of Islamic religious discourse itself until now, through many studies, i.e. Qurâ€™anic interpretation (Tafsir), Theology (Kalam), Mysticism (Tasawuf), Islamic Law (Fiqh), etc. The claims occured because of standardization of the various religious discourses. The existence of various religious discourses is caused by theÂ  differences of interpretation. The differences of interpretation is caused by the differences of presupposition, episteme ,even conflict of interest between two or more groups. In the standardization process involves authorities using a certain religious discourse as the basis of their argument. In this perspective, Foucaultâ€™s theory called with the relationship between power and discourse/knowledge. He clarify that discourse/knowledge is an instrumentÂ  to dominate others. Futhermore, he said that if there is a domination, it will arise a resistence. On the other hand, so that, the discourse of ortodoxyÂ  always deals with the discourse of heterodoxy. The discourse of heterodoxy that is supported by the authorities and is followed by the majority of people will become the new ortodoxy. Morover, the new ortodoxy also emerges the new heterodoxy, and so-on.Ø§Ù„Ù…Ù„Ø®Øµ: ØªÙ†Ø§ÙˆÙ„Øª Ù‡Ø°Ù‡ Ø§Ù„Ù…Ù‚Ø§Ù„Ø© Ø¹Ù† Ù†Ø´Ø£Ø© ÙˆØªØ·ÙˆØ± ÙˆØ§Ø³ØªØ¯Ø§Ù…Ø© Ù…Ø·Ø§Ù„Ø¨Ø© Ø§Ù„Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© ÙˆØ§Ù„Ù‡ÙŠØªØ±ÙˆØ°ÙƒØ³ÙŠØ© ÙÙ‰ Ø§Ù„Ø®Ø·Ø§Ø¨ Ø§Ù„Ø¯ÙŠÙ†ÙŠ ÙÙ‰ Ø§Ù„Ø¹Ø§Ù„Ù… Ø§Ù„Ø¥Ø³Ù„Ø§Ù…ÙŠ. ÙˆÙŠÙ…ÙƒÙ† Ø§Ù„Ø¹Ø±Ø¶ Ø¨Ø§Ø®ØªØµØ§Ø± Ø£Ù† Ù…Ø·Ø§Ù„Ø¨Ø© Ø§Ù„Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© ÙˆØ§Ù„Ù‡ÙŠØªØ±ÙˆØ°ÙƒØ³ÙŠØ© Ø¸Ù‡Ø±Øª ÙÙ‰ Ø§Ù„Ø¥Ø³Ù„Ø§Ù… Ù…ØªØ²Ø§Ù…Ù†Ø§ Ù…Ø¹ Ø¸Ù‡ÙˆØ± Ø§Ù„Ø®Ø·Ø§Ø¨ Ø§Ù„Ø¯ÙŠÙ†ÙŠ ØØªÙ‰ Ø§Ù„Ø¢Ù† Ø³ÙˆØ§Ø¡ ÙƒØ§Ù† ÙÙ‰ Ù…Ø¬Ø§Ù„ Ø§Ù„ØªÙØ³ÙŠØ± Ø£ÙˆØ¹Ù„Ù… Ø§Ù„ÙƒÙ„Ø§Ù… Ø§Ùˆ Ø§Ù„ØªØµÙˆÙ Ø£Ùˆ Ø§Ù„ÙÙ‚Ù‡ Ø£Ùˆ ØºÙŠØ±Ù‡Ø§ Ù…Ù† Ø§Ù„Ù…Ø¬Ø§Ù„Ø§Øª Ø§Ù„Ø¯ÙŠÙ†ÙŠØ©. ÙˆÙƒØ§Ù† Ø¸Ù‡ÙˆØ± Ù…Ø·Ø§Ù„Ø¨Ø© Ø§Ù„Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© ÙˆØ§Ù„Ù‡ÙŠØªØ±ÙˆØ°ÙƒØ³ÙŠØ© Ù„Ø§ ÙŠØ®Ù„Ùˆ Ù…Ù† Ø§Ù„ØªÙ‚ÙŠÙŠØ³ ØªØ¬Ø§Ù‡Â  ØªÙ†ÙˆØ¹ Ø§Ù„Ø®Ø·Ø§Ø¨ Ø§Ù„Ø¯ÙŠÙ†ÙŠ Ø§Ù„Ù†Ø§ØªØ¬ Ø¹Ù† Ø§Ù„Ø§Ø®ØªÙ„Ø§Ù ÙÙ‰ Ø§Ù„ØªÙØ³ÙŠØ±. ÙˆÙ…Ù† Ø§Ù„Ù…Ø¹Ø±ÙˆÙ Ø£Ù† Ø§Ù„Ø§Ø®ØªÙ„Ø§Ù ÙÙ‰ Ø§Ù„ØªÙØ³ÙŠØ± Ù†Ø§ØªØ¬ Ø¹Ù† Ø§Ù„Ø§Ø®ØªÙ„Ø§Ù ÙÙ‰ Ø§Ù„Ù…ÙØ§Ù‡ÙŠÙ… Ø§Ù„Ù‚Ø¨Ù„ÙŠØ© ÙˆØ§Ù„Ø§Ø¨Ø³ØªÙ…ÙŠØ© Ø§Ùˆ ØØªÙ‰ ØªØ¶Ø§Ø±Ø¨Øª Ø§Ù„Ù…ØµØ§Ù„Ø Ø¨ÙŠÙ† Ø§Ù„ÙØ±ÙŠÙ‚ÙŠÙ† Ø£Ùˆ Ø£ÙƒØ«Ø±. ÙˆÙÙ‰ Ø®Ù„Ø§Ù„ Ø¹Ù…Ù„ÙŠØ© Ø§Ù„ØªÙ‚ÙŠÙŠØ³ Ù‚Ø¯ ÙŠØØ¯Ø« Ø¥Ø´Ø±Ø§Ùƒ Ø§Ù„Ø³Ù„Ø·Ø§Øª Ø¨Ø§Ø³ØªØ®Ø¯Ø§Ù… Ø¨Ø¹Ø¶ Ø§Ù„Ù†ØµÙˆØµ Ø§Ù„Ø¯ÙŠÙ†ÙŠØ© Ø£Ø³Ø§Ø³Ø§ Ù„Ù„ØØ¬Ø©. Ù‡Ø°Ø§ Ù…Ø§ ÙŠØ³Ù…ÙŠÙ‡ ÙÙˆÙƒÙˆ Ø¨Ø¹Ù„Ø§Ù‚Ø© Ø§Ù„Ø³Ù„Ø·Ø©-Ø§Ù„Ø®Ø·Ø§Ø¨ Ø£Ùˆ Ø§Ù„Ù…Ø¹Ø±ÙØ©.Â  ÙˆØ£ÙƒØ¯ ÙÙˆÙƒÙˆ Ø£Ù† Ø¹Ù„Ø§Ù‚Ø© Ø§Ù„Ø³Ù„Ø·Ø©-Ø§Ù„Ù…Ø¹Ø±ÙØ© Ù‚Ø¯ ØªÙƒÙˆÙ† Ø£Ø¯Ø§Ø© Ù„Ù„Ø³ÙŠØ·Ø±Ø© Ø¹Ù„Ù‰ Ø§Ù„Ø·Ø±Ù Ø§Ù„Ø¢Ø®Ø±. ÙØ¨Ø§Ù„ØªØ§Ù„ÙŠ ØÙŠØ«Ù…Ø§ ØªÙ…ÙƒÙ‘Ù†Øª Ø§Ù„Ø³Ù„Ø·Ø© Ø¸Ù‡Ø±Øª Ø§Ù„Ù…Ù‚Ø§ÙˆÙ…Ø©. ÙÙÙŠ Ù‡Ø°Ø§ Ø§Ù„ØØ§Ù„ ØªÙƒÙˆÙ† Ø§Ù„Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© Ø¯Ø§Ø¦Ù…Ø§ Ù…Ù‚Ø§Ø¨Ù„Ø© Ù„Ù„Ù‡ÙŠØªØ±ÙˆØ°ÙƒØ³ÙŠØ©. ÙˆÙ‚Ø¯ ÙŠØªØÙˆÙ„ Ù…Ø§ ÙŠØ¹ØªØ¨Ø±Ù‡ Ø§Ù„Ù†Ø§Ø³ Ù…Ù† Ø§Ù„Ù‡ÙŠØªØ±ÙˆØ°ÙƒØ³ÙŠØ© Ø¥Ù„Ù‰ Ø§Ù„Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© Ù„Ù‚ÙˆØ© Ø¯Ø¹Ù… Ø§Ù„Ø³Ù„Ø·Ø© ÙˆØ£ØºÙ„Ø¨ÙŠØ© Ø§Ù„Ù…Ø¬ØªÙ…Ø¹ ÙØ£ØµØ¨ØØª Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© Ø¬Ø¯ÙŠØ¯Ø©. ÙˆÙ…Ù† Ù‡Ø°Ù‡ Ø§Ù„Ø£Ø±Ø«ÙˆØ°ÙƒØ³ÙŠØ© Ø§Ù„Ø¬Ø¯ÙŠØ¯Ø© Ø³ØªØ¬Ù„Ø¨ Ø¨Ø§Ù„ØªØ£ÙƒÙŠØ¯ Ø§Ù„Ù…Ø²ÙŠØ¯ Ù…Ù† Ø§Ù„Ù‡ÙŠØªØ±ÙˆØ°ÙƒØ³ÙŠØ© Ø§Ù„Ø¬Ø¯ÙŠØ¯Ø©ØŒ ÙˆÙ‡Ù„Ù… Ø¬Ø±Ø§.Abstrak: Artikel ini membahas tentang muncul, berkembang, dan keberlangsungan klaim ortodoksi-heterodoksi dalam wacana keagamaan di dunia Islam. Disampaikan secara singkat bahwa klaim ortodoksi-heterodoksi niscaya ada sejak munculnya wacana keagamaan sampai sekarang ini, baik melalui Tafsir, Kalam, Tasawuf, Fiqih, dan lain-lain. Klaim ortodoksi-heterodoksi muncul karena adanya standarisasi dari beragam wacana keagamaan. Adanya beragam wacana keagamaan disebabkan perbedaan penafsiran. Perbedaan penafsiran disebabkan adanya perbedaan prapemahaman, episteme, bahkan konflik kepentingan antara dua pihak atau lebih.Â Â  Dalam proses standarisasi tersebut akan melibatkan otoritas yang menggunakan wacana keagamaan tertentu sebagai dasar argumentasinya. Dalam kerangka ini Foucault menyebutnya dengan hubungan kekuasaan-wacana/pengetahuan. Dia menegaskan bahwa wacana/pengetahuan bisa menjadi alat untuk menguasai pihak lain. Dan selanjutnya bahwa setiap ada kekuasaan pasti menumbuhkan resistensi. Di sinilah wacana ortodoksi selalu berhadapan dengan wacana heterodoksi. Kadang-kadang bisa juga wacana yang semula ditempatkan sebagai wacana heterodoksi, karena didukung oleh otoritas lalu diikuti oleh mayoritas masyarakat, maka akan menjadi ortodoksi baru. Dan dari ortodoksi baru ini pasti akan memunculkan heterodoksi yang lebih baru lagi, begitu seterusnya.