PENGEMBANGAN INKLUSIFITAS BAGI DIFABEL MELALUI DAKWAH DALAM KERANGKA FILOSOFIS ISLAM KONTEMPORER

Paulus Eko Kristianto

Abstract


Before we are speaking of da’wah, the author departs from two questions; (1) How does the text of the Qur'an, hadith, and Islamic traditions and literature perceive disabilities? (2) How do Muslim societies view and treat disabilities? These two questions are reflected in the light of contemporary Islamic philosophy. The result of reflection is expected to be internalized in the contemplation of da'wah. For the writer, da'wah is a vital means of communicating the results of reflection that is evocative, inviting, and developing the listener. Of course, all are done with the paradigm of inclusiveness (friendly and non-discriminatory for the disabled). Why are that? Through this step, the community is expected to be an open social change agent and work together to develop disability justice. The problem is what kind of da'wah model is developed? The author proposes a participatory reflective model that goes beyond informative processing. The model is packed with listeners invited directly to the real problem of distraction, thinking, and getting involved. This involvement becomes a realization of solidarity that has moved from a charitable spirit to transformative through the creation of accessibility, mainstreaming of dysfunction, empowerment, and policy advocacy. All are possible if we are together willing to reinterpret the sacred texts, educate the public on the right of disability, and place disabled persons as partners in all their related work and activities. In this case, the partner means involving the disabled in making decisions that affect them so as not only as beneficiaries but also agents of change.

[Sebelum berbicara da’wah, penulis berangkat dari dua pertanyaan; (1) Bagaimana teks Alquran, hadis, serta tradisi dan literatur Islam memandang difabilitas? (2) Bagaimana masyarakat Muslim memandang dan memperlakukan difabel? Dua pertanyaan tersebut direfleksikan dalam terang filsafat Islam kontemporer. Hasil refleksi tersebut diharapkan terinternalisasi dalam perenungan dakwah. Bagi penulis, dakwah merupakan sarana vital dalam mengkomunikasikan hasil refleksi yang bersifat menggugah, mengajak, dan mengembangkan pendengar. Tentunya, semua dilakukan dengan paradigma inklusifitas (ramah dan non-diskriminatif bagi difabel). Mengapa demikian? Melalui langkah ini, masyarakat diharapkan menjadi agen perubahan sosial yang terbuka dan bekerja sama mengembangkan keadilan difabel. Masalahnya, model dakwah apa yang dikembangkan? Penulis mengajukan model reflektif partisipatif yang melampaui pemrosesan informatif. Model tersebut dikemas dengan pendengar diajak terjun langsung dalam persoalan nyata difabilitas, memikirkan, dan terlibat menyelesaikannya. Keterlibatan ini menjadi wujud nyata solidaritas yang telah beranjak dari semangat karitatif kepada transformatif melalui penciptaan aksesibilitas, pengarusutamaan difabilitas, pemberdayaan, dan advokasi kebijakan. Semua dimungkinkan terwujud apabila kita bersama bersedia melakukan penafsiran ulang terhadap teks suci, mengedukasi masyarakat tentang hak difabilitas, dan menempatkan difabel sebagai partner dalam semua kerja dan aktivitas terkait mereka. Dalam hal ini, partner berarti melibatkan difabel dalam membuat keputusan-keputusan yang memberikan pengaruh pada mereka sehingga tidak hanya sebagai penerima manfaat tetapi agen perubahan.]


Keywords


inclusiveness, disability, da'wah, Islamic philosophy

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DOI: 10.14421/jpm.2017.012-06

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