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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 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 has the specific spiritual life for the individual. This psychology of pilgrimage research was concerning with a relationship between self, soul and God ( 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 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 clothing signifies the one, not distinguished by social class, race, ethnicity, language or culture. Hajj is a worship that perfects the spiritual life of . 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' exposure, they had the experience and were revealing it to researchers.

Respondent one (R1) and two (R2) have almost the same experience told that they felt that like there was someone like an angel who helped them when they were touching the Ka’aba. Respondent one (R1) seemed to be pulling his hand from the front, but when he woke up, the hand was gone. The two respondents seemed to have pushed them from behind to touch Ka'ba. The experience is also clearly remembered by the respondent by demonstrating every incident that exists.

The third respondent (R3) was slightly different, focusing on prayer. He prayed to God for everything. Therefore, he brought a small tube of aromatic oil to heal his pain, it immediately happened. Someone was helped over the aromatic oil that he brings when someone is shortness of breath. Another prayer is that when he loses the prayer rug, he prays to God if it is only his one-mat prayer that he has and asks it back. Logically, when in the Haram Mosque, millions of people are there. If something is scattered, it will not found again. R3 told that when he walked around, he found the missing prayer mat and immediately gave thanks for it. Not only that, he said if he was doing good things to others, it would be rewarded directly by Allah Al Mighty. He further told that when he gave an electric tasbih (beads) to others, in return he was given a ring by an unknown person and pinned on his finger the next day. According to him, it was a spiritual experience that he felt.

The two amazing events of R3 above was the main character and must be necessary from the spiritual mystical experience14. However, two other characteristics commonly were found in spiritual experience, namely transiency and passivity (Shrader, 2008). Transiency is a simple fact of the spiritual experience gained in a relatively short period of time (Shrader, 2008). Transiency is last short (not too long). The quality of the experience can be instantly faded but recognizable. R1 said if he got the transient experience during the worship at Raudah. In addition, in Raudah a pilgrim is only given an opportunity to enter it in ten to fifteen minutes. For ten minutes, the tears did not feel dripping and did not

Psychology Study on the Pilgrimage Hajj Experience… 75 realize if the time given has been exhausted. Worship that he did there is praying and praying. As he prayed, he cried and the world seemed so short (James, 2008).

The second respondent (R2) said that he felt the transiency occurred when he was trapped by the crowd when throwing the jumrah. Throwing jumrah is one of the obligatory conduction in the pilgrimage where millions of people are located in one place to throw stones that have been prepared. An elderly state made him a little bit afraid and just prayed to God for safety. He mentioned the God's name repeatedly and he felt nothing. At that time, he walked almost to the point of completing the jumrah procession. The third respondent (R3) reported that he got the transient experience while in Musdalifah. He sat alone and prayed and dhikr. He felt the time ran so fast while reading the Quran and dhikr. He still remembered the holy procession because he was very satisfied for the Quran recital there. Theoretically the report from R2 & R3 met the quality of the experience which can be reproduced in memory (James, 1902). Satisfaction of R3 was proved that he got the transiency while he was there.

The last characteristic of building a spiritual experience is passivity. This spiritual experience is done to gain attention. To get attention it needs awareness that has superior strength. In the pilgrimage, the three respondents said if berdzikir is one way to be able to focus on Allah SWT (James, 1902). For almost the same reason, the three respondents said if dzikir can be done to stay away from bad talk to others. Every time there is empty time, then what is done by the respondent is dzikir and pray. The effort of this dhikr is to guard one's verbal and keep remembering God. Respondents one and three did not mention how they dzikir, but the second respondent said if the dhikr he did was to mention the era of God as much as possible.

The four characteristics of the spiritual experience described by James can be applied to explain the respondents’ stories. The three respondents did not have much difference so that the data obtained saturated in the beginning. However, thereby, there was another data about the behavior before and so hard to perform the pilgrimage. It is presented through direct interviews to respondents. The three respondents said that they underwent the different experiences before and after the pilgrimage.

It was found that R1 did the prayer more often than went to the mosque; it was initially very rare for other pilgrims. R1 also said he would take the time to pray. The wife of one R1 confirmed the R1 behavior. In contrast, at home in Indonesia R1 mostly goes to the mosque when the call for the prayer has been recited. So also the R2 revealed that he feels it is more obedient to pray to the mosque. For man there is no word not to go to the Mosque. This is also justified by the wife of the R2. Slightly different from the R3 in which the difference is more emphasized on the relationship with the neighbors. He said if now he has been more often 76 Raras Sutatminingsih, Dedy Qalbu Hadi following the Islam Learning Club and visiting the funeral home when he found the misfortune. Previously, there were too many reasons to follow the Islam Learning Club and go to the funeral home. However, now he took the time to do so.

Conclusion Based on the results of data analysis that presented in the previous section, it can be concluded that the respondents have aspects of spiritual experience; the first aspect is the ineffability that the experience cannot be explained through words. Their expressions of feeling are represented only by the cries of their prayers. The second aspect is the noetic quality, which is an experience that cannot be reasoned through logic. The R1 and R2 have the same answers for spiritual experiences. They told that they were assisted by an angel when they wanted to touch the Ka’aba. The R3 mentioned that each time he made the prayer in the Holy Land Mecca, he felt that he was rewarded by Good Al Mighty.

Although the Transiency and Passivity aspects that James proposed was not emphasized here, but those were used as indicators; they had the adequate role in pilgrimage. Transiency is a simple reality obtained through a relatively short period of time. The R1 reported that he got the Transiency experience when he was worshiping at Raudah and felt if the time so very fast. The R1 and R2 got it while they were in a narrow position and felt painless and happened so fast. While the R3 said that the Transiency experience he got when he was in Musdalifah; he sat to recite the Quran and dhikr. Passivity is an experience done to gain attention. The three respondents reported that they focused on dhikr in Mosque.

Psychology Study on the Pilgrimage Hajj Experience… 77

References and notes:

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