PROBLEMATIKA DAN DAYA KREATIF DISABILITAS: PERSPEKTIF EKSISTENSIALISME TEISTIK MUHAMMAD IQBAL

Fengki Zaenal Abidin, NIM.: 21105010071 (2026) PROBLEMATIKA DAN DAYA KREATIF DISABILITAS: PERSPEKTIF EKSISTENSIALISME TEISTIK MUHAMMAD IQBAL. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Disability is understood as a condition of individual limitations in interacting with reality and carrying out activities in accordance with the standards constructed by society. One of its main problems is the dominant view that objectifies persons with disabilities and causes them to experience discriminatory attitudes, be hindered from participating equally, and be labeled as other beings (the other). This condition reinforces the neglect of the subjectivity of persons with disabilities as authentic, free, responsible, and creative human beings. Departing from this problem, this study discusses the problems and creative power of disability, using Muhammad Iqbal’s theory of theistic existentialism, which implicitly addresses the concept of khudi/ego: 1) rejection of essentialism, 2) affirmation of individuality, 3) community as a meeting point between individuals who mutually provide openness. This study uses a qualitative method with a literature review approach. The primary source of the study is Muhammad Iqbal’s work, The Reconstruction of Religious Thought in Islam, which serves as the main foundation for constructing the research argument. Data analysis uses a descriptive-analytical method to identify, interpret, and systematically map ideas. The analysis is conducted through three stages, namely examining the literature on the problems and creative power of disability, analyzing Muhammad Iqbal’s theistic existentialist thought, and then dialoguing the two studies to formulate a synthesis, draw conclusions, and produce research findings. The findings of this study include three points. First, the theistic existentialist critique of the objectification of disability and ableism demonstrates alignment with Muhammad Iqbal’s critique of objectivism, which leads to essentialism. This critique emphasizes that persons with disabilities should not be understood based on standards of normality formed by social constructions. Second, the concept of egohood as the basis of human existence demonstrates that self-development can only take place through open and mutually influential relations between individuals, communities, and persons with disabilities. Such relations form a social space that enables the growth of creativity, struggle, and self-strengthening. Third, the creative space that emerges from these relations becomes the foundation of the existential movement of persons with disabilities to affirm their existence, develop their creative power, and actualize their human potential authentically.

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