Religiosity of the Disabled: The Intersection of Narratives of

Religious Doctrine and Reality

Fahmi Dzilfikri

, Adi Fadilah

and Amsal Bakhtiar

Syarif Hidayatullah State Islamic University (UIN) Jakarta, Indonesia

Keyword: Dimensions of Religiosity, Religious Orientation, Disabled.

Abstract: The purpose of this study is to determine the religiosity and religious orientation of people with disabilities.

The subjects of this study are the students of Wimar Asih Tunagrahita Senior High School. The religiosity of

people with disabilities is seen from the ideological, ritualistic, intellectual, experiential and consequential

dimensions. Meanwhile, the religious orientation of people with disabilities is seen based on extrinsic and

intrinsic aspects. The research method used is qualitative with a case study model of four people with in-depth

interviews. The study uses a psychology of religious approach. The results of research on the four subjects

illustrate that each subject has different levels in the dimensions of religiosity. The development of these four

dimensions of religiosity is then described in the consequential dimension that the subject at the moment is at

least more concerned with religion in their lives. Subject religious orientation shows the existence of diverse

extrinsic and intrinsic aspects. The development of religiosity and religious orientation illustrates their

psychological condition, that is they are more confident in socializing, and feel that the teachings of religion

are very important in social life.

1 INTRODUCTION

In the end of the twentieth century, almost all people

of the world always associated diffables as a lack of

mind and body, including lame people, sitting in

wheelchairs, being victims of conditions such as

blindness, hearing loss and mental illness, and also

people who have disadvantages are usually very

dependent on family, friends, and social services

(Colin Barnes and Geof Mercer, 2007

). Likewise in

Indonesia, perceptions of people with disabilities are

still interpreted as an imperfection, something

abnormal, sometimes even seen as a shameful shame

(M.M. Lusli, 2010). In short, diffable can be said to

be a burden for some people.

This kind of social construction has been going on

for a long time, this is strengthened in the history of

religions against people with disabilities who are

often discriminatory. For example, Colin said that

Judaism—which absorbed many Greek ideas,

especially in Alexander the Great's time—assumed

diffability is something outside the area of God's

sanctity. Leviticus even affirms blind people, who

have one hand, stunted and have other disabilities, as

people who are not entitled to receive love from God

(Colin Barnes, 1991). According to Colin, defects

were considered as ugliness and misery, until his

position became an area used to punish "bad" people

and get out of God's way. This tradition also

continues in the New Testament. New Testament,

Jesus is able to heal the paralytic suffering after

preaching that the sins of that person have been

forgiven. This perception just flowed, causing groups

of people with disabilities to be increasingly

"oppressed".

Likewise Islam, indeed in the Qur'an there is a

verse which states that it should not be surly towards

"blind people" (Abasa: 1-3). However, interpretations

of other verses are considered discriminatory. For

example, the interpretation of Sûrah al-Hajj verse 5,

Imam al-Ṯabarî interprets the word mukhallaqah with

the meaning of "normal people" and in perfect

condition complete with physical members as people

are considered normal now. While ghair

mukhallaqah is interpreted as a baby born but not yet

perfect (physically) or dead in the womb. That way

for al-Ṯabarî, mukhallaqah becomes a trait for nuṯfah

that makes humans "perfect" and "imperfect" (Abû

Ja’far al-Ṯabarî, 2000).

On the other hand, the

interpretation of al-Baidâwî states that mukhallaqah

2516

Dzilﬁkri, F., Fadilah, A. and Bakhtiar, A.

Religiosity of the Disabled: The Intersection of Narratives of Religious Doctrine and Reality.

DOI: 10.5220/0009945725162523

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2516-2523

ISBN: 978-989-758-458-9

has a perfect meaning (tâmah) which has two hands

and two legs without defects. That way, ghair

mukhallaqah means that those who are born have

"imperfections", "defects" in their bodies (Nâṣr al-

Din al-Baiḏâwî, 1998). These interpretations are still

considered discriminatory because they identify

ghair mukhallaqah as disabilities. This means that the

diffable has the label "ghair" (the other). Difables are

still regarded as imperfect or abnormal humans. What

is the meaning of perfect? What is the standard of

perfection? Is perfection and disability a social

construction?

Whereas if we go back to the terms used in the

Qur'an, mukhallaqah is ism maf'ul (object), derived

from khallaqa-yukhalliqu (creating) which has the

meaning created (Ahmad W., 2002

). Ghair

has the

meaning of negation that is, besides or not (Ahmad

W., 2002). Then ghair mukhallaqah has meaning not

created. In this verse there is no indication of perfect

or imperfect humans. For that the interpretations that

are more friendly towards the above verse are a must.

Difables as humans also have a religious side that

cannot be underestimated. Every religious person

carries out religious behavior or other religious

activities based on the existing theological system. As

fundamental, the theological system will be

maintained by its adherents. Religion is the behavior

of a person who knows God in various ways

according to what he knows when he was a child or

in other ways he knows other after he grows up

(Robert W. Crapps, 1998).

In relation to religious behavior, Parsons

emphasized that religious behavior is a theological

construction. Religious institutions are strongly

influenced by factors such as human ignorance and

inability to deal with certain problems and the

scarcity of things that can provide satisfying answers

(Bryan S. Turner, 2013). That way, religious behavior

is a form of response or action to the religious

teachings that are embraced or believed.

Religious activities do not only occur when

someone performs ritual behavior, but also when

doing other activities that are driven by supernatural

powers. Not only those that are related to activities

that are visible to the eye, but also activities that are

not visible and occur in one's heart (Djamaludin

Ancok and Fuad Nashori Suroso, 1995).

Every person has a different religious style in his

life. To analyze one's religiosity, the dimensions of

religiosity are used. Glock and Stark have divided

into five dimensions: ideological, intellectual,

experiential, ritualistic and consequential (Jalaluddin

Rakhmat, 2004). The theory of religiosity dimension

describe one's religiousness in some of these

dimensions, so that there will be clarity on which

dimensions a person has and which dimensions he

does not have.

In addition, everyone has a different style of faith

in his life. Psychologists call the pattern of faith with

religious orientations to differentiate these different

religious patterns, namely the system of individual

views regarding the position of religion in his life,

which determines the pattern of individual relations

with his religion (William James, 1958).

Gordon Allport divided religious orientation into

two typologies, namely extrinsic and intrinsic.

Extrinsic oriented individuals come to the place of

worship to gain social support and alleviate personal

problems, perhaps becoming quite anxious and easily

blaming their environment for the problems they face.

Finally they rarely go to places of worship. On the

contrary, intrinsically oriented individuals strive to

earnestly in religious life, and apply religious

teachings in living their social lives (Zainal Arifin and

In Tri Rahayu).

This is very important to see the disabled group in

terms of their religiosity, also to minimize

discrimination against them. This research was

conducted on disabled groups who attended formal

schools. It has at least two large concentrations, first

the school institution acts as an agency that carries out

the role of socialization, transmits social rules,

dominant norms and values that are considered

appropriate for the citizens' rules of play as well as

participation that can be done. Second, formal

education provides a system for channeling and

selecting various social and work roles for those who

follow the education system (Colin Barnes and Geof

Mercer, 2007

). Now, the School of Special Education

has mushroomed all over the world; in Indonesia

better known as Special Schools. The "conventional"

explanation of separate schools arises as

philanthropic for those with special needs also for

those who are unable to enter the public sector (Colin

Barnes and Geof Mercer, 2007).

Based on the reality, the author is interested in

examining the dimensions and religious orientation of

the disabled. This paper tries to present people with

disabilities in the study of religions, which is still very

rare. Whether we realize it or not, the lack of

discourse on people with disabilities in the study of

religions is also one of the causes that continue to

perpetuate discrimination against this group in social

life.

Religiosity of the Disabled: The Intersection of Narratives of Religious Doctrine and Reality

2517

2 LITERATURE REVIEW

The theory used in this research is Glock and Stark's

religiosity dimension as a theory to examine the

dimensions of religiosity in people with disabilities.

Meanwhile, Gordon Allport's theory of religious

orientation is used as a description of the religious

personality of people with disabilities who describe

their religious orientation. Glock and Stark's theory of

religiosity dimensions applies to specific things about

religiosity, so it is less to explain religiosity to

personality and to summarize. With religious

orientation, both extrinsic and intrinsic, the picture of

the religiosity of the diffable can be fully understood.

The religiosity dimension can basically be seen

from various aspects because it cannot be separated

from how religious psychology researchers need this

theory to examine religiosity in humans. In this study,

the religiosity dimensions designed by Glock and

Stark are used so that religiosity in the disabled can

be seen and analyzed as well as possible. Given that

this research is carried out in a Muslim context, the

religiosity research used is also adapted to the Islamic

context.

2.1 Dimension of Religiosity

This religiosity dimension theory maps the diversity

of people with disabilities in several dimensions, so

that there will be clarity on which dimensions they

have and which dimensions they do not have. The

application of the dimensions of religiosity that is

often used by researchers in religious psychology is

the theory of Glock and Stark, known as the five

dimensions of religiosity, namely ideological,

ritualistic, intellectual, experimental, and

consequential (Jalaluddin Rachmat, 2004). The five-

dimensional explanation is as follows:

2.1.1 Ideological Dimension

The ideological dimension is the diversity of a person

related to what must be believed or believed. The

dimensions of trust are also synonymous with religion

and faith. According to Tillich, faith is even more

than just religion (J. M. Nelson). Trust, faith or

religious doctrine is the most basic dimension of one's

diversity. This dimension actually distinguishes one

religion from another, even one religion in a religion

with another in the same religion. Faith in the Trinity

for example is Christian ideology, Faith in God,

Angels and the Koran are Islamic ideologies

(Jalaluddin Rachmat, 2004).

In Islam, belief is always associated with faith or

faith. Faith is the fundamental dimension that shapes

the beliefs of a Muslim. The most important faith is

faith in God and accompanied by other faiths, such as

faith in angels, books, apostles, the last day and faith

in qada and qadar. the whole faith formed a system of

Islamic beliefs or better known as Islamic faith

(Yusuf Qardhawi, 1999).

This ideological dimension is certainly shared by

all religious people, in accordance with their religion,

although sometimes they do not carry out religious

orders and even life is not based on religion.

However, the ideological dimension is deeply

embedded in each religious person.

2.1.2 Ritualistic Dimension

This religiosity dimension refers to the behavior

expected of someone who identifies with a particular

religion. Church attendance (worship), prayer, and

fasting are part of the aspect of religious rituals

(Nalini Tarakeshwar, 2008). As Jalaluddin Rakhmat

explained, that what is meant by behavior or action

here is not a general action that is influenced by one's

faith, but refers to specific actions determined by

religion. For example, praying in Islam and being

present in churches in Christianity and Catholicism,

this behavior can identify the religion a person

adheres to (Jalaluddin Rachmat, 2004).

This ritualistic dimension empirically becomes a

tool to identify adherents of a particular religion,

although this dimension does not necessarily

automatically affect the psyche and life of the

perpetrators. Therefore, in some cases the ritualistic

dimension is not always in line with the spirit of the

ritual itself.

In contrast to the results of Pargament's research

that overall rituals determined by religions can have a

significant influence on everyday people's behavior.

He gave an example, Muslim families who pray every

day can strengthen their faith and make Islam their

way of life (Nalini Tarakeshwar, 2008). Therefore,

Gordon Allport's theory, religious orientation is

needed to look at the whole about religiosity.

2.1.3 Intellectual Dimension

This dimension is an intellectual dimension that

emphasizes one's knowledge of beliefs. Each religion

has a number of specific information which are

usually required to be known by the adherents

(Jalaluddin Rachmat, 2004). Intellectual dimension

becomes its own aspect in assessing one's religiosity.

For example, a Pastor is often a place to ask for advice

about family, or to face various problems involving

ICRI 2018 - International Conference Recent Innovation

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religious issues for Christians. Indeed, not only

aspects of knowledge about religion, but other aspects

also complement.

In addition, according to Garrison knowledge

about religion can be taught in formal schools such as

Catholic schools. The problem is how this knowledge

affects the behavior of everyday life. Especially able

to tolerate adherents of other religions (Michael

Argyle, 2000). Information about religious

knowledge for the present era is easily accessed

through the internet, because it needs a filter to filter

out so much information flow that religious ideas that

are deemed deviant can be blocked.

2.1.4 Experiential Dimensions

The experimental dimension is related to the religious

feelings experienced by religious adherents.

Psychology calls it a religious experience (Jalaluddin

Rachmat, 2004). Religious experience is one of the

basic roots of religion, the feeling of feeling

something transcendent, and something that happens

outside of normal life, outside the physical world.

William James further explained this religious

experience, except that he took the population

towards people who were considered extraordinary,

saints were not ordinary people in general (Michael

Argyle, 2000). So that James' research shows less the

religiosity of ordinary people, especially the

dimension of experience.

Although this religious experience is subjective,

almost all religious people have experienced religious

experience. This experience is different and

multilevel. The experience of a saint or saint is

certainly different from the religious experience of

ordinary people. However, the essence of the same is

a response to "Absolute Reality". Therefore, the

experience of something limited cannot be called a

religious experience, but merely an experience of

pseudo-religion.

2.1.5 Consequential Dimensions

This consequential dimension is often called the

social dimension, which is the effect of the previous

four dimensions. This effect can be positive and can

also be negative, as Jalaluddin Rachmat gives an

example that Jim Jones encouraged almost a thousand

of his followers to commit mass suicide by drinking

poison (Jalaluddin Rachmat, 2004).

Human actions are basically non-religious

(natural) and at the consideration of ratios, but there

are also human actions which are considered as

religious actions that show their religiosity. This

consequential dimension will be even more visible if

helped by G. Allport's theory of religious orientation.

With Allport's theory it can be seen whether his

behavior was driven by his religious attitude or not.

2.2 Religious Orientations

Religious orientation in the implementation of human

life includes aspects of religious awareness, religious

sense, divine experience, faith, attitudes and behavior

of religion. All these aspects do not stand alone but

exist in an integral mental system of personality.

Psychologically religious orientation becomes an

integral part of one's religious maturity, so the

description of religious orientation with dimensions

of religiosity cannot be separated from religious

maturity.

Gordon Allport is a pioneer of theories about how

religion in different orientations influences human

behavior. Allport works with a classic example in

conceptualizing and measuring religion. Allport

differentiates from motivational orientation into

religious beliefs and practices, which ultimately

results in two typologies of religious orientation

namely extrinsic and intrinsic (J. M. Nelson). The

explanation of these two religious orientation

typologies is as follows:

2.2.1 Extrinsic

Extrinsic religious orientation, according to Allport,

is a benefit with itself, a religious form that can

protect itself which gives pleasure and safety to

believers at the expense of other groups (Peter

Connolly, 2002).

Someone whose way of diversity is extrinsic is

immaturity in religion. These extrinsically oriented

people may be diligent in places of worship, but are

not interested in discussing or thinking about their

faith issues beyond what practical benefits and

benefits can be gained in their religious diversity. In

other words, a person whose religious orientation is

extrinsic does not yet know the deepest nature of the

religion he adheres to, only to the extent of his output.

2.2.2 Intrinsic

According to Allport, this intrinsic religious

orientation is a form of religion and a good and

healthy way of religion. The orientation marks the life

that interferes (making as part of) the entire witness

of his faith without conditions, including the word to

love the neighbor. Someone who has this religious

form is more intense in serving religion and making

his religion a way of life (Peter Connolly, 2002).

Religiosity of the Disabled: The Intersection of Narratives of Religious Doctrine and Reality

2519

Intrinsic religious orientation emphasizes the

nature of religion in the subject itself, so that he can

feel and interpret religion; align with his life. In other

words, the orientation is more able to bring someone

to feel more and closer to his God.

2.3 Disabled

As explained earlier, this study intends to raise the

issue of diffables in the context of religiosity. As in

the Preliminary Chapter, this study is a little discussed

how the history of religions towards people with

disabilities tends to be discriminatory. One of the

negative stigma and stereotypes is caused by social

construction in looking at diffable issues in society.

Initially, people with disabilities were known as

"disabled". The term "disability" is pinned because

"disabled" people are considered to have physical

deficiencies, damage or incompleteness, as is normal

(Bahrul Fuad M., 2010).

The use of the term difabel is actually still being

debated. The use disagreement of this term arises

from differences in understanding of points of view.

Diffabel stands for English words Different Ability

People. The term diffable is based on the reality that

every human being is created differently and does not

close the opportunity to enter society. Diffable

understanding "eliminates" the negative meaning of

disability so that it allows everyone to be involved in

community activities in their own ways.

In Indonesia, the terminology of disability and

people with disabilities have experienced evolution

into disability (Bahrul Fuad M., 2010). Differences in

the use of the terms diffable and disability depart from

a different perspective in each group. The term

disability refers more to the inability to do some

activities due to physical deficiencies. Whereas

diffables cover all aspects but see it only as a mere

difference and accept the different ways of acting.

In diffable studies, several terms are known

including those defined by the World Health

Organization (WHO):

2.3.1 Impairment

Any loss or abnormality of the psychological or

anatomical structure of function.

2.3.2 Disability

Any restriction or lack of impairment of performance

ability in a manner or within the range considered

normal for a human being.

2.3.3 Handicap

Individual disadvantage for, resulting from

impairment or disability, the fulfillment of a normal

role, sex, and social and cultural factors for that

individual (Colin Barnes and Geof Mercer, 2007).

2.4 Disabled and Religions

In the introduction, a little has been mentioned about

the relationship between disabled and religions in

history tend to be harmonious and discriminatory

(Colin Barnes, 1997). But at the same time, religious

ideas and religious teachings are decisive actors in

what is socially acceptable in the context of religious

communities. Nonetheless, there is no consensus

among major religions such as Hinduism, Buddhism,

Islam, about the "right way" to respect powerlessness

except as an influence of the religious meanings in the

mind and practice of everyday life displayed (Colin

Barnes and Geof Mercer, 2007).

Efforts to finalize the meaning and significance of

helplessness how, and why individuals are seen as

abnormal, there needs to be an explanation to explore

these issues in different cultural contexts. As stated

by Masduqi, a disabled person activist, that

helplessness and disability is a result of social

construction that is quite long and involves various

aspects of science, health sciences, culture and social

(Bahrul Fuad M., 2010). Disability for most people is

still seen as a disgrace and imperfect. More than that,

there are some ordinary people who see disability as

a curse from God or a sin committed by their parents

or ancestors (Colin Barnes, 1991). Therefore, there is

a need for reconstruction regarding the meaning of

diffables.

The meaning of the word defect as this

imperfection becomes very controversial when

associated with the nature of human creation. If a

human entity is seen as a result of a process of

creation, disability can also be interpreted as an

imperfection of a process of human creation carried

out by God. If this is the case, of course this is very

contrary to the general belief in religion that God has

the Supreme Being. The question is, can God make

mistakes in the creation of humans so that some of

them become disabled? God is clearly far from wrong

because everything He does is certainly carefully

calculated, detailed and thorough. Therefore, all the

works of God are always covered by a purpose and

far from being useless.

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3 METHOD

3.1 Respondents

The subject of this research was 4 students of

Tunagrahita Wimar Asih Senior High School, Pasar

Minggu, South Jakarta. The relevant parties included

the Principal, along with teaching staff, and especially

religious teachers.

3.2 Research Instrument

Data collection used in this study is to use in-depth

interviews, observation and documentation studies.

3.3 Data Analysis Technique

After collecting and compiling data, then the data

obtained using Glock and Stark theory to see the

dimensions of religiosity are described. Meanwhile,

Gordon Allport's theory is used to see the religious

orientation of people with disabilities.

4 DATA RESULTS AND

ANALYSIS

All study subjects were 4 people with the

characteristics listed in the following table:

Table 1: Description of The Research Subject

AP FY AE RR

Age 18 17 18 17

Sex Female Female Female Female

Edu. Senior

High

School

Senior

High

School

Senior

High

School

Senior

High

School

Religion Moslem Moslem Moslem Moslem

Mentally

disabled

Medium Medium Medium Medium

In the case of disabled people raised in this study, the

findings of the authors show that the development of

religiosity and religious orientation is a process that

takes place gradually from concrete thinking to

abstract, in this case the graph of its development

does not rise sharply. The following is a description

of the authors' findings in the field regarding what

dimensions of religiosity they possess and their

religious orientation for each individual case, which

will

be summarized in table 2:

Table 2: Data Results of Research Findings

Dimension and

Religious

Orientation

AP FY AE RR

Ideological    

Ritualistic    

Intellectual   ─ 

Experiential ─ ─ ─ 

Consequential ─ ─  ─

Intrinsic ─ ─  ─

Extrinsic    

Information:

 = Yes

─ = No

All of the disabled people who interviewed, almost all

of them had their own uniqueness and distinctiveness.

At least 3 initial dimensions are the most common

among the four research subjects. The following is an

inter-case analysis of the dimensions of religiosity

and religious orientation of people with disabilities:

4.1 Dimension of Religiosity

4.1.1 Ideological Dimension

The school environment that develops students'

beliefs to embrace religion and belief well, is not a

guarantee that their students are able to do so. In the

case of AP, FY and RR, for example, faith is quite

believed as shown by their parents. With their identity

as Muslims, they simply believe that Allah is God, the

Prophet Muhammad as His messenger, and the

Qur'an as the holy book of Muslims.

This faith model based on inheritance and the

environment is indeed not favored, because it

receives teachings taqlid (blindly following).

Although the school environment supports to increase

faith, the efforts to get there are not too big.

Different things only happen to the subject of AE,

whose faith is sufficiently based not to join parents.

This is indeed a habit from a small age, as stated by

the school Religious Teacher, Ali Maqsuddin, that his

students need to get used to doing something they

cannot directly when instructed. Thus, it is necessary

to habituate to each of these disabled children so that

they can increase their faith at a more ideal level.

4.1.2 Ritualistic Dimension

All ordinary research subjects assume that religion is

always synonymous with worship. Worship which is

a religious ritual and practice is a real dimension for

the four research subjects to measure their diversity.

Compared to ideological dimensions that tend to be

Religiosity of the Disabled: The Intersection of Narratives of Religious Doctrine and Reality

2521

difficult to see, this ritualistic dimension is clear and

can be done.

Basically, all the people with disabilities who

were the subject of this study never left the prayer, it's

just not always on time to carry it out. As in the case

of FY, she was not on time when performing prayers

because no one told this to point out that the

environment also greatly affects this dimension.

In the case of AE, the way to reach the best point

in carrying out religious teachings is to often carry out

worship especially those considered fardu ain. The

same thing applies to RR.

4.1.3 Intellectual Dimension

AP, FY, and AE have religious knowledge that is not

much different than before entering The school. The

three are indeed less interested in deepening religion

especially with the many Islamic laws that must be

memorized. In contrast to the RR case, she felt a

change in his knowledge of religion after getting

lessons in the subject of Religious Education.

Although when asked more specifically RR was not

able to answer, at least she got new knowledge.

Both AP, FY, and AE who have been able to read

the Qur'an, they have not been able to understand the

contents of the reading. And then, they learned a little

about the translation of the Qur'an, in order to be able

to digest the contents of Qur'anic recitation. Because

most research subjects have limitations in

understanding, therefore in learning they always use

tools so that they are easy to understand, especially

with things that are directly related to their lives such

as food sources and others.

4.1.4 Experiential Dimension

People with disabilities who are the subject of this

research include those who find it difficult to get

impressive experiences in religion, live more deeply,

or even have an encounter with God. James said that

religiosity is a religious sentiment, it is nothing but

emotional maturity (William James, 1958). Because

of that in early adulthood, they have not been able to

feel an inner experience.

But the stages to feel this religious experience

began to emerge, as happened in the case of AP and

AE where they always felt calm and peaceful when

doing good. While FY, including subjects who can

slowly experience the experience of interacting with

God, as she feels every action she supervised.

4.1.5 Consequential Dimension

AP, FY, and RR admit that they hang out or make

friends with others not based on religious

considerations. But after getting religious lessons in

the subject of Religious Education the rules of

playing in socializing are based on religious morality.

As for the AE case, she helped her friend because

religious teachings told her. Initially the rules for

making friends followed moral rules, but now they

have begun to involve religious values as a moral

reference for their lives. This consequential

dimension is the dimension that gives rise to or the

consequences of previous dimensions. Therefore, the

more visible other dimensions become clearer the

consequential dimension is.

4.2 Religious Orientation

All people with disabilities who are the subject of this

study tend to be extrinsic in their religious orientation.

In carrying out their religious teachings they depend

on environment they are in. When the environment

supports to be diligent, then they are also diligent in

carrying out religious teachings. AP, FY, and RR may

have the belief that religion is nothing but an

obligation. But they also have the belief that in

religion there is good that benefits them. They still see

religion as only providing benefits but have not felt

religion itself as an experience and perspective on

their lives. Unlike AE, she began to feel that religion

was not only an obligation, but a necessity in his life.

Intrinsic religious orientation slowly arises in

them. They slowly begin to realize their role as

Muslims. They begin to realize that religion cannot be

separated from every activity they do every day. Their

process of understanding religion has involved their

various experiences as humans so that adjustment is

an important point in their religious orientation.

Religion becomes the guide to find friends and

friendship even though only limited to their worship

craft. They have good friends, but by involving their

worship crafts, at least they draw a picture that they

are really diligent. Religious orientation in the form

of mystical and spiritual experiences cannot be felt by

these disabled children who are a little more serious

in religion, at least they can feel these experiences,

including to interact with God.

5 CONCLUSION

Based on the results of this study, it can be concluded

that the development of religiosity on four subjects

ICRI 2018 - International Conference Recent Innovation

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slowly increasing. Meanwhile, their religious

orientation is only limited to the extrinsic aspect,

namely they carry out their religious teachings

because of the commands of parents, not at the

awareness stage. The intrinsic aspect has not been too

visible, but the effort to realize it already exists.

The most obvious improvement in the dimensions

of religiosity in all four subjects is the ritualistic and

intellectual dimensions. Subjects other than AE, the

dimension of faith is a dimension that is sufficiently

believed without further questions about their faith.

The dimensions of experience are difficult

dimensions to feel and experience for them. One

factor that causes them to be unable to feel the

dimension of experience is because of their immature

emotions. But the stages in that direction, namely

feeling religious experience begin to appear marked

feeling calm after doing worship or other goodness.

In general the four subjects are not very prominent in

consequential dimension. For example, their

friendship are not based on religious considerations.

They have no problem making friends with people

who are not the same as their religion. However, in

their daily actions they try to comply with the

teachings of their religion.

Their religious orientation is not in one aspect.

The four subjects have extrinsic and intrinsic aspects

of their personality. Initially intrinsic religious

orientation is not too visible, along with emotional

maturity and increasing religiosity, they begin to feel

that religion becomes a necessity and a way of life.

So that if religious arguments are found that do not

suit themselves, then they do not want to follow them.

While their intrinsic religious orientation can be seen

when they can display their religiosity and they can

live happily without any compulsion or pressure from

personal or external interests.

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