Taubat Therapy for Heroin Users
Rosihon Anwar, Izzah Faizah Siti Rusydati Khairani and Medina Chodijah
Ushuluddin Faculty, UIN Sunan Gunung Djati Bandung, Jl. A H Nasution no.105, Bandung, Indonesia
Keywords: Heroin addict, Taubat, Therapy, Quranic Studies, Rehabilitation program.
Abstract: In Indonesia, the fact that the number of drug users is increasing has raised people’s concern. This study aims
to investigate the rehabilitation program for heroin addicts through Taubat therapy by one foundation in
Indonesia. The study employs a qualitative method in the form of descriptive analysis. The research begins
with examining the on-going rehabilitation process in the foundation, analysing the results of Taubat therapy
of heroin addicts, and analysing the concept of Taubat referring to Al-Qur’an interpreted through tafsir
maudu’i method. The results of the study reveal that (1) the therapy consists of seven steps covering intention,
repent, prayer, effort, surrender, gratitude, and consistency; (2) the therapy is proven to succeed in first, curing
the addiction, second, surviving in staying sober, and third, being reluctant to go back there; and (3) the
explanation of Al-Qur’an gives the addicts more confidence that every individual is valuable not only for
themselves but also for their Creator.
1 INTRODUCTION
In Indonesia, the misuse of drug cases, including that
of heroin keep rising (Japardi, 2014;Eskasasnanda,
2014; Santoso and Silalahi, 2000). Data from BNN
(National Narcotics Board of Indonesia) show that the
number of drug addicts who are successfully
rehabilitated is 18,000 thousands (0.038%) out of 4.7
million people. Meanwhile, the economic loss caused
by narcotics-related case in 2012 was IDR 48.2
trillion .(Ismi, 2014). The misuse of heroin leads to
neurological effects which cause the damage of
mental health either in physical or psychological
addiction (Japardi, 2014); Ida Oetari Poernama,
2014). Drug users who use injection are even in
bigger problem; they are potentially having HIV
(Kamarulzaman and Saifuddeen, 2010). If the addicts
are mothers, they will show psychiatric damage
which will influence their interpersonal relationship
so that they will have troubles taking care of their
children (Luthar and Walsh, 1995).
There have been several attempts on curing the
drug addicts, both in terms of medical therapy or
psychotherapy. One of the medical therapies is by
changing the heroin by methadone (Uchtenhagen,
2011). There is even another medical therapy
changing the injecting needle to decrease the impact
of drug addicts that has been implemented in
Indonesia, Malaysia, and Republic of Iran
(Kamarulzaman and Saifuddeen, 2010). However,
the effects of those attempts are not as expected yet.
Studies state that even though medical therapies
and physical rehabilitation have been done, the
addicts will not fully be cured if their mental and
spiritual conditions are weak. Results of research
prove that there is a two-way relationship between
psychological and physical conditions, especially
those in the brain. One’s psychological condition
affects the their immunity (both in positive and
negative sides), which in turn is an influential factor
of health, especially in relation to recovery and
immunity (psycho-neuro-immunology (Ubaidillah,
2014). Therefore, a therapy for drug addicts need to
be holistic; it has to integrate medical, physical,
cognitive, psychological, and spiritual therapies.
In Indonesia, there have actually been several
mental therapies of narcotic addicts. One of which is
namely Dzikrullah therapy made famous by one
Pesantren in Tasikmalaya, Indonesia. This therapy
focuses on believing that dzikr (remembering Allah)
is the best cure to every disease. The “ritual” starts
with a midnight bath called Mandi Taubat followed
by doing prayers, both compulsory or sunnah,
dzikrullah, reading Al-Qur’an, and learning other
Islamic teachings (Sholihah, 2015).
In the Philippines, forgiveness therapy is well
known as a cognitive therapy speeding up recovery
for drug addicts. This therapy decreases the addicts’
354
Anwar, R., Khaerani, I. and Chodijah, M.
Taubat Therapy for Heroin Users.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 354-357
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

regrets and brings up their self-love, self-confidence,
and life expectancy. This therapy plays an important
role in the rehabilitation center in the country (Orbon,
Mercado, and Balila, 2015)
Thus, it has been proven that spirituality and
cognition give significant contribution in
rehabilitation process. Studies also show that either
religions or spirituality can be effective tools to
decrease stress and depression (Nik Rosila Nik
Yacob, 2013).
In a foundation in Indonesia namely Grafik
Foundation, the heroin addicts are given a therapy
called Taubat, which simply means repent, therapy.
However, the process of the therapy is not
scientifically measured; it just flows the way it is.
The study is then focusing on the process of
Taubat therapy in a rehabilitation program called
Miras (menuju insan rohani sakinah), becoming
spiritually better persons.
2 METHODS
Qualitative research procedures using descriptive
analysis method are administered in this study (Pupu
Saeful Rohmat; 2009). The procedures started with
analysing the Taubat therapy in a program namely
MIRAS which is the signature treatment in Grapiks
foundation. Since Taubat basically comes from Al-
Qur’an, the analysis of its concept refers to Al-Qur’an
and its tafsir (interpretation) using a method called
maudu’i, a method commonly used to study Al-
Qur’an. In relation to qualitative research method,
experts agree that it is often called as an unfinished
process since the process keeps developing (Gumilar
Rusliwa Somantri; 2005)
Qualitative data in this study are obtained through
a field observation whose Taubat concept is then
analyzed through maudu’i method. This is holistic
part of a series of critical and synthetic analyses
(Noor, Munawar; 2015). Verses on Al-Quran are
connected to one another so that a certain theoretical
formula of the therapy steps is required.
In the meantime, tafsir maudu’i method is selected
since it focuses on problematic cases in humans’ daily
life whose solutions are searched in Al-Qur’an (Lailia
Muyasaroh; 2015). Deriving from the definition, the
study supposes that the method is suitable since the
issue this study is trying to investigate belongs to one
of the biggest problems in humans’ everyday life;
drug addiction.
These are the procedures this study is
implementing: (1) researching the therapy Grapiks
foundation has been doing, (2) conducting literature
study by collecting verses of Al-Qur’an discussing
Taubat; (3) implementing tafsir using maudu’I
method to analyse the taubat process in the
foundation.
3 RESULTS AND DISCUSSION
In Grapiks foundation, which is located in Bandung,
Indonesia, the therapy for heroin addicts are actually
designed in reference to WHO’s standards combined
with Taubat therapy in a program called MIRAS.
There are seven steps including intention, repent,
prayers, efforts, surrender, gratitude, and consistency.
The seven steps are implemented gradually to
strengthen the addicts’ mental health. The first step,
intention, is the addicts’ strong willingness to get
cured. The second step, repent, is a combination of
determination and real actions not to get back there.
In A-Qur’an, the word Taubat and its derivation is
found in 96 verses. Of those 96 repetitions, taubat
means:
3.1 Regret
Regret is believed to be a good trigger for the addicts
to get sober. In the process of rehabilitation, the
addicts decrease the dosage thus they usually feel
uncomfortable. This phase; however, cannot be
skipped since it has to be a reflection to want to be
sober.
In this context, the regret has positive meanings
for it comes based on the persons’ knowledge and
awareness of sadness and fear so that they want to
change their behaviors into more positive ones
(Ubaidillah, 2014). Others also define that regret in
this context is followed by self-evaluation to grow
positive thoughts and feelings (Qs. Al-Buruj [85]: 10;
Al-A’raf [7]: 153; Muhammad Shohib, 2009; Katsir,
Juz 3 dan juz 4; 1419 H; 283 dan 421). If the regret
disturbs their souls, it means that they have unhealthy
guilt. Maltby explains that unhealthy guilt is mal
adaptive and it is usually caused by too much focus
on extrinsic aspects and religiousness (Rusdi, 2016)
3.2 Prayers
This phase, where the addicts are required to pray,
needs solid awareness and strong desire. It is believed
that prayers play an important role in the addicts’
sobriety. In this step, there is awareness and a fear of
the dark past and death. This phase is usually
successful for the addicts to be better humans slow
but sure.
Taubat Therapy for Heroin Users
355

Asking for forgiveness as a part of Taubat is
usually revealed in sentences containing istighfar and
prayers as reflection of regret and guilt (Qs. Hud [11]:
52, 61, 90; Qs. Nuh [71]: 10-12). Ibn Hajar al-
‘Asqalânî (773-852 H) explains that istighfar
basically means asking for forgiveness though
intention from the heart, saying it out loud, or both. It
has been stated that istighfar through both the heart
and mouth is better since it shows seriousness in
asking for forgiveness (In’amuzzahidin, 2015)
Someone’s Taubat can actually construct strong
intention and determination (Ubaidillah, 2014).
Somebody is labelled to have a correct Taubat whey
they do not want to go back to their dark past and
when they do not only give benefit for themselves but
also for others (Katsir, 1419 H, jilid 8: 365;
(Septiawadi, 2013)
3.3 Self-forgiveness and surrender
This phase is actually a start for self-efficacy. Self-
forgiveness as the most important part of the therapy
does not only mean self-compromise, but also self-
appreciation. However, this part is considered the
most difficult one since some of the addicts have low
survival level.
Forgiveness is the opposite of revenge or anger,
a character which always emphasizes self-authority
towards one’s self or others (al-Jailani, 2009:
38;Ubaidillah, 2014; in Q.S Al-Baqarah [2] :187; Qs.
Hud [11]:9). Even though the context of the verse is
actually when prophet Hud told his people that anger
and revenge are no good (Katsir, 1419 H, Juz 4 , 396),
the text is a good lesson that self-forgiveness is an
important part in Taubat.
3.4 Gratitude
After the addicts go through self-forgiveness, the next
they have to phase is how grateful they are. This
phase is important since the addicts should realize
that they are worth it for themselves, their family,
neighborhood, and even their God. Thus, in the 96-
time repetition of Taubat, God never criticizes His
creatures; He embraces them instead.
Allah will surely accepts one’s repent (Al-Shura
[42]: 25; an-Nahl [16]: 119) Al-Baqarah [2]: 187).
Allah will even give them such rewards as
convenience in life and in the hereafter (Qs. Hud [11]:
3 dan 53) Qs. Al-Qashshash [28]: 67; Qs. Maryam
[19]: 60; since Allah is fond of those who repent (Qs.
Al-Baqarah [2]:222), (an-Nisa [4]:26,64). This faith
is something to bear in mind for the addicts so that
they will have strong desire as well as self-confidence
to get sober.
3.5 Efforts
What is mean by efforts is this phase has something
to do with determination on self-betterment. Thus,
they are sure not to repeat their sins, which in this case
is drug addiction [2]: 160, Q.s. Al-An;am [6]: 54
(Katsir, Juz 3, 1419 H, 233) Qs. Ali Imran {3]:89 Qs.
An-Nisa [4]:16
The addicts’ sobriety success can be seen by how
strongly they want to get sober. Their experiences on
the power of prayers and their spirit to learn more
deeply about religion can also be factors influencing
the success of their sobriety.
3.6 Consistency
In Taubat, regret and guilt can be a key factor as long
as it is done in consistency (Ubaidillah, 2014).
Istiqamah, the Arabic version of consistency (Qs.
Sajdah [41]:61) means solid belief in one God, or the
so-caled tauhid (Katsir, 1419H, juz 8, 254). Qatadah
states that Al-Hasan in his prayers always says “ya
Allah, you are the on and only God, thus pour us
istiqamah (Katsir, 1419 H, juz 8, 254) Qs. Hud [11]:
112 (Katsir, Juz 4, 1419 H, 203 ). Of all the seven
steps in the therapy, consistency tights them all since
every step should be done consistently to show
expected results.
It has been proven that Taubat therapy through
a program called MIRAS shows good results. First,
the addicts are fully sober; they do not want to go
back. Second, deep in the addicts’ heart, there is a tiny
desire to go back to the drug, yet they resist it. Third,
the addicts are reluctant to go back to heroin due their
fear of addiction. It has also been revealed that
explanations of Al-Qur’an verses give significant
contributions for them especially to forgive and
appreciate themselves so that they are finally sober.
This is especially inspired by the verse saying that
Allah is fond of those who repent.
4 CONCLUSIONS
Taubat is one of the key factors in drug addiction
therapy. Taubat basically means obedience, self-
efficacy, and regret not to repeat the same mistakes.
In Taubat therapy in a rehabilitation namely MIRAS,
there are basically seven steps involved including
intention, repent, prayers, efforts, surrender,
gratitude, and consistency. In addition, explanations
ICSE 2017 - 2nd International Conference on Sociology Education
356

of concepts of Taubat on Al-Qur’an give significant
contribution to the addicts that everybody is worth it
so that they have strong desire to get sober and love
themselves and their God.
ACKNOWLEDGEMENTS
LP2M UIN SGD Bandung is properly acknowledged
for funding the research.
REFERENCES
Atika. 2015. Eksistensi Taubat dan Syubhat dalam
Pelaksanaan Hudud (Studi terhadap Pandangan Imam
Abu Hanifah). Intizar, 21(1), 132.
Creswell, John W. 2013. Research
design_Qualitative,Quantitave and Mixed methods
Approaches, sage publication.
Eskasasnanda, I. D. P. 2014. Fenomena kecanduan
narkotika.Sejarah Dan Budaya, 54–71.
Ida Oetari Poernama. 2014. Tahun penyelamatan Pengguna
Narkoba. In Buletin Jendela Data dan Informasi
Kesehatan (pp. 16–22). Jakarta: Pusat Data dan
Informasi Kementerian Kesehatan Republik Indonesia.
In’amuzzahidin, M. 2015. Taubat dan Istighfar dalam
Hadis Nabi: Sebuah Kajian Tematik. Riwayah, 1(1),
179–206.
Ismi, A. N. 2014. Evaluasi Program Terapi Rumatan
Metadon Bagi Pecandu Heroin Di Puskesmas
Kecamatan Tebet. Program Studi Kesejahteraan Sosial
Fakultas Dakwah Dan Komunikasi UIN Syarif
Hidayatullah, Jakarta. 1435.
Japardi, I. 2014. Efek Neorologis Pada Pengguna Heroin
(Putauw).
Kamarulzaman, A., Saifuddeen, S. M. 2010. Islam and
harm reduction.International Journal of Drug Policy,
21(2), 115–118.
https://doi.org/10.1016/j.drugpo.2009.11.003.
Katsir, I. 1419. Tafsir Qur’an al Adzim. Beirut: Dar al-
Kitab Al-Ilmiyyah.
Luthar, S. S., Walsh, K. G. 1995. Treatment needs of drug-
addicted mothers. Integrated parenting psychotherapy
interventions. Journal of Substance Abuse Treatment,
12(5), 341–348. https://doi.org/10.1016/0740-
5472(95)02010-1.
M. Sholeh Hoddin. 2012. Konsep Taubat Tarekat
Naqsabandiyah Muzhariyah.Teosofi: Jurnal Tasawuf
Dan Pemikiran Islam, 2, 29–48.
Muhammad Shohib. 2009. Taubat Sebagai Metode Dasar
Psikoterapi Islam. Seminar Psikologi & Kemanusiaan,
3, 978–979.
Muyasaroh, lailia. 2015. Metode Maudu’i Dalam Tafsir A-
Al-Qur’an. UIN Sunan kalijaga Yogyakarta.
Nik Rosila Nik Yacob. 2013. Cognitive Therapy Approach
from Islamic Psycho-spiritual Conception. Procedia -
Social and Behavioral Sciences, 97, 182–187.
https://doi.org/10.1016/j.sbspro. K2013.10.220.
Orbon, M., Mercado, J., Balila, J. 2015. Effects of
Forgiveness Therapy on Recovery among Residents of
Drug Rehabilitation Centers. Procedia - Social and
Behavioral Sciences, 165, 12–20.
https://doi.org/10.1016/j.sbspro.2014.12.599.
Rusdi, A. 2016. Efektifitas Salat Taubat Dalam
Meningkatkan Ketenangan Hati. Psikis Jurnal
Psikologi Islami, 2 no. 2, 94–116.
Rusliwa somantri, Gumilar. 2005. Memahami Metode
Kualitatif. Makara, Sosial humaniora Vol 9 No.2 57-
65.
Sadik, M. 2010. Tobat dalam perspektif alquran.Jurnal
Hunafa, 7 No. 2, 209–222.
Saeful Rohmat, Pupu. 2009. Penelitian Kualitatif. .
Equilibrium Vo.5 N0.9. Januari-Juni, 1-8.
Santoso, T., Silalahi, A. 2000. Penyalahgunaan Narkoba
Di Kalangan Remaja : Suatu Perspektif. Jurnal
Kriminologi Indonesia, 1(I), 37–45.
Septiawadi. 2013. Pandangan Penafsiran Sufistik Tentang
Tobat Dalam pandangan Al-Qur’an. Kalam, 28 no. 2,
355–379.
Sholihah, Q. 2015. Efektivitas Program P4Gn Terhadap
Pencegahan Penyalahgunaan Napza. Jurnal Kesehatan
Masyarakat, 10(2), 153.
https://doi.org/10.15294/kemas.v10i2.3376.
Ubaidillah. 2014. Makna Taubat Dalam Proses Perspektif
Psikoterapis Melalui Media. Konseling Religi: Jurnal
Bimbingan Konseling Islam, 5(2), 269–292. Retrieved
from https://www.researchgate.net
/profile/Ruxandra_Folostina2/publication/275537597_
The_Attitudes_of_Teachers_Towards_Integrating_Stu
dents_with_Intellectual_Disability_in_Regular_Schoo
ls_in_Romania/links/55edce7708ae0af8ee19ca7a.pdf.
Uchtenhagen, A. A. 2011. Heroin maintenance treatment:
From idea to research to practice. Drug and Alcohol
Review, 30(2), 130–137.
https://doi.org/10.1111/j.1465-3362.2010.00266.x.
Usman, A. 2004. Peranan tobat dalam membina kesehatan
mental. Jakarta: UIN Syarif Hidayatullah. Retrieved
from
http://repository.uinjkt.ac.id/dspace/handle/123456789
/6475.
Taubat Therapy for Heroin Users
357