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Fulltext (1.106Mb) ) IJHSDR GUEST EDITORS Dr. Saiful Anwar Matondang International Multicultural Network, Indonesia Dr. Abdullah Ishiklar Bursa Technical University, Turkey ASSISTANT EDITORS Alessio Stilo University of Padova, Italy Kursat Tutar Ankara Haci Bayram Veli University, Turkey Alireza Akbari Katholieke Universiteit Leuven, Belgium Slavomir Bucher Pavol Jozef Šafárik University, Slovak Republic TECHNICAL EDITORS Mihaela Culea University of Bacau, Romania Esi Marius Costel Stefan cel Mare University of Suceava, Romania Gerasimos T. Soldatos American University of Economics, Greece Ulviyya Aydin Manisa Celal Bayar University, Turkey Belkacem Belmekki University of Oran , Algeria IJHSDR SPECIAL ISSUE: Asian Social and Education Table of Contents MUHAMMAD NAU RITONGA Education Management of Principal with Teacher Teaching Achievement …………………....….6 NURHIDAYAH HASIBUAN Using Songs as Teaching Media for the Narrative Skill at Elementary School …..………………..15 SULAIMAN The effect of professionalism and placement of Human Resources on Academic Services in University of Jabal Ghafur, Sigli…………………………………………………………………..…29 SUMARJO Effect of physical fitness on Student Learning Achievement ……………………………………….42 ASNAWATI MATONDANG Teacher response to internal communication implementation done by school principal and its effect on Teacher Spirit ……………………………………………………………………...53 ZUBERUDDIN SIREGAR Word Square Learning Model for Economics Subjects in Vocation School…………………..…. 65 RARAS SUTATMININGSIH and DEDY QALBU HADI Psychology Study on the Pilgrimage Hajj Experience …………………………………………..….71 RISWANDI HARAHAP Criminal penalty of narcotics dealer in Indonesia ……………………………………………….....78 MASDANI Regional Representative Council (DPD) as liaisons of local and central government in Indonesia ………………………………………………………………………………...……….... 87 SUTIKNO, MOHAMED ANWAR and RAHMAT KARTOLO The Charms of Tolak Bala Ritual of Malay Serdang in Modern Era…………………………...…98 International Journal of Humanities Special Issue: Asian Social and Education and Social Development Research DOI: 10.30546/2523-4331.ijhsdr.2018.71.77 Psychology Study on the Pilgrimage Hajj Experience Raras Sutatminingsih Universitas Sumatera Utara, Indonesia Dedy Qalbu Hadi Universitas Sumatera Utara, Indonesia ABSTRACT Hajj experience while in the Baitullah Mecca has the specific spiritual life for the individual. This psychology of pilgrimage research was concerning with a relationship between self, soul and God (Allah Mighty). With an observational participant and interview techniques, this psychology research observed and followed 3 (three) Indonesian pilgrims in Mecca. The results showed that the experience of the hajj pilgrimage has a spiritual experience, namely: ineffability, noetic quality, transiency, and passivity. Data analysis indicated that the respondents felt the four spiritual experiences which associated with the hajj pilgrimage in Mecca. Keywords: Hajj pilgrimage, ineffability, noetic quality, transiency, and passivity. Introduction This research paper observed the pilgrim experience of three Indonesians in Mecca. Hajj is one of the fifth pillars of Islam which becomes an obligatory faith for a Moslem with the practices that have been determined (KBBI, 2008). According to Syahril et al. (2016) hajj is a worship charity committed deliberately to visit Baitullah in Mecca sincerely hoping for the pleasure of Allah with certain conditions and certain step. The pilgrimage as a worship that requires strong 71 72 Raras Sutatminingsih, Dedy Qalbu Hadi determination and sincerity in doing so. The departing determination of home and family and the seriousness and abandoning the prohibitions had been taught Islam (Istianah, 2016). Due to implementation of the pilgrimage has its own wisdom, this psychology research followed and observed the pilgrims in Mecca from North Sumatra Indonesia. It sought the lessons that could be learned from the pilgrimage by witnesses the firsthand the Holy Mosque, Ka’aba and historical places. It is mention in Islam that the Moslems are invited to recall the faithful values of Prophet Ibrahim and family. The plain white ihram clothing signifies the one, not distinguished by social class, race, ethnicity, language or culture. Hajj is a worship that perfects the spiritual life of Muslims. Hajj is a grand gathering attended by Muslims from all over the world (Irawan, 2011). The observation sought the spiritual experiences that were put into three characteristics, namely; firstly, the spiritual experience beyond the boundaries of mind and ordinary logic. Secondly, an unusual state of consciousness, such as systematic spiritual practice, spontaneous mystical feelings, spiritual crises, and near-death conditions. Third, the spiritual experience is different from the religiosity in which religiosity is tied to a belief system in a prescribed ritual, whereas spirituality is the deepest experience in the human psychological process (Ryandi, 2016). Shapiro (2002) says that the experience of spirituality in the world of psychology combines the psychological concepts, theories and methods and practices of spirituality. They include mystical conditions in full awareness, meditation practice and rituals based on self-transcendence. The root of this transcendence is "transcending oneself. The experience of spirituality at least seen in two forms. First is a subtle subconsciously divine experience through the perception of everyday reality. Humans who experience spiritual experience will see something in the environment as a manifestation of an energy field that realizes that the boundaries of the human self between illusion and reality. The second form of spiritual experience comes from the transcendent divine experience (beyond the limits of consciousness) which involves the manifestation of the creatures and the usual reality (Groff, 2000). The spiritual experience sees human potential and capacity far greater than our current understanding (Cunningham, 2011). Meanwhile, Rankin (2008) state that the spiritual experience is sparked by religious experience, such as religious service, worship, religious festivals, prayer, fasting, meditation, and pilgrimage. Pilgrimage as a journey to the holy places where a particular religious event takes place makes one feels the spiritual one. As the most Psychology Study on the Pilgrimage Hajj Experience… 73 known pilgrimage in the world, the process of Hajj has a subjective experience that everyone undergoes in Mecca. Method This psychology of pilgrimage experience research observed and interviewed the three Indonesian pilgrims in Mecca. During staying in Mecca and Medina the samples were followed to gather information about their spiritual experience around 38 days. The number of samples depends greatly on what is considered useful and can be done with the time and resources available. Based on this, the researcher used sampling with purposive stratified (Poerwandi, 2007). The considerations used in selecting respondents are based on sample characteristics, namely: a. Middle-aged adults. Mature middle age finds religion as a source of greater pleasure and happiness (Hurlock, 1980). The maturity period of adult age ranges from 40 to 45 years and ends at the age of 60 to 65 years (Santrok, 2013). It is a religious ritual. Characteristics of adult middle-aged sample are appropriate for this study. b. Hajj Pilgrims of Indonesia in 2016 c. Researchers took 3 pilgrims in 2016 as respondents in telling their experience. Discussion Hajj Pilgrim is an individual worship which is determined by the personal qualities of each pilgrim in understanding the provisions of the pilgrimage (James, 1902). In doing the worship, there is spiritual experience gained by pilgrims. Thus, the spiritual experiences are triggered by religious experiences such as hajj (Rankin, 2008). The three study respondents had almost the same spiritual experience. Theoretically James’s spiritual experience (James, 1902) revealed the ineffability (the inability of a person to describe the experience in the language). The unexpected feeling of being in the Holy Land, the beginning of the spiritual experience of the respondent, appeared. The first respondent is because there is no cost, but can run the pilgrimage thanks to the help of his son-in-law. The second respondent and the third respondent had no clearer reason, but they were amazed to have reached the Holy Land. The three respondents were unable to explain it because they could not express it. The expression of experience while there can only be done through tears. Every prayer, the respondent will cry. The crying comes from within without explaining why. 74 Raras Sutatminingsih, Dedy Qalbu Hadi The first respondent (R1) and the second one (R1) said that the attraction of the Holy Land was so strong that made anyone who did worship there must be amazed. The attractiveness was also inexplicable to them, but through observation, when the respondents explained it, their eyes were teary and their sounds were a little shaky when they had been answering the interviews. Noetic quality as a hidden mystical experience and cannot be studied through the logic. Additionally, the Noetic quality and ineffability are almost the same but different experiences (James, 1902). Other is Ineffability as an experience that cannot be explained or said and noetic quality is an unreasonable experience. This experience is not only unwise, but a bit of a taboo because things like this should not be disclosed (Shrader, 2008). However, based on the respondents'
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