RESEARCH ARTICLE

Copyright © 2018 American Scientific Publishers Advanced Science Letters All rights reserved Vol. 24, 5422–5425, 2018 Printed in the United States of America

Taubat (Repentance) and Istighfar (Seek from ) Therapy to Improve Subjective Well-Being of Master Students: A Preliminary Study

Qurotul Uyun∗ and Irwan Nuryana Kurniawan Department of Psychology, Universitas Indonesia, Yogyakarta, Indonesia

The purpose of this preliminary study was to evaluate the effectiveness of taubat and istighfar therapy for improv- ing subjective well-being of Master students. Fifty-two Master students who were attending Islamic psychother- apy courses completed the study. The scale of subjective well-being (satisfaction with life, positive–negative affects) was completed by each participant in pre and post-intervention. In addition, this study included diary written by the participants for one week to evaluate impact of the implementation of therapy. Pair samples t test was used for statistical analysis. Taubat and istighfar therapy improved the subjective well-being rating of par- ticipant by an average of M 0!42 points with SD 0!62. The treatment effect was statistically significant and = = effect size estimate represents a large effect and substantive finding. Based on the expressions in the diaries that wrote during one week, supported that therapy provided benefits, such as reductions of anxiety, anger, and the symptoms of obsessive compulsive, self-injury, and sleeping disorder. After one week they also experienced improvements in emotion regulation, positive thinking, happiness and faith to God. The results have implications for future research.

Keywords: Taubat and Istighfar Therapy, Subjective Well-Being.

1. INTRODUCTION 30 080 (in 2002) and 22 306 (in 2007) found that there was an Subjective well-being (SWB) is the individual’s subjective eval- increasing trend related to the use of prayer as a coping for health uation of cognitive and affective regarding his life.7 Oishi and improvement.25 Many studies have also shown that the integra- Koo20 asserted that happiness is very important because it can tion of spirituality/religiosity into psychotherapy was effective provide a positive impact on the functioning of the human beings for dealing with psychological problems and improving mental in various aspects of life such as employment, education, social health. Involvement in the program of spiritual therapy asso- 14 relationships, and health. Diener23 used the term subjective well- ciated with increased spiritual well-being and quality of life. 15 being as a synonym of happiness. Diener et al.7 observed that Kimball have conducted a meta-analysis showed that prayer the meaning of happiness is also emphasis the sense of com- was related to increased mental health therefore further research fort, happy, satisfied, and the meaningfulness of life. Subjec- suggested the use of prayer as an intervention or coping of men- tive well-being is also known as emotional well being, which is tal health disorders. one of the parts of complete mental health.10 Seligman, Reivich, The above description indicates that intervention using Jaycox, and Gillham7 found that training to improve subjective spiritual/religious approach has effectiveness to resolve psycho- well-being may reduce the risk of depression. The study results logical problems and to improve mental health. Islam provided revealed that spirituality and religiosity practices related to phys- acomprehensiveconceptforovercomingtheproblemsoflife, 13 ical and mental health. as described by Isgandarova that the intervention of Islam is According to Lun and Bond18 values and spiritual/religious based on the concept of holistic treatment that consisted of com- ponents of psychological, physical, mental, moral and spiritual. belief is the main predictor of life satisfaction. Data analysis from Values and practices taught by the Qur’an and the are the National Health Interview Survey (NHIS) which included very useful to solve the difficulties of life, and can be used to improve mental and physical health. According toIslamicliter-

∗Author to whom correspondence should be addressed. ature review supported by the results showed that the practices

5422 Adv. Sci. Lett. Vol. 24, No. 7, 2018 1936-6612/2018/24/5422/004 doi:10.1166/asl.2018.11748 Adv. Sci. Lett. 24, 5422–5425, 2018 RESEARCH ARTICLE of religiosity (ritual) and spiritual beliefs are very useful to over- According to the , Hadith, and the Books of Muslim come psychological disorders. Othman, Iznita, Iqbal, and Grace Scholar, taubat is the obligatory of human, because taubat is the (2011) defined Islamic psychotherapy as a kind of psychological way for purifying their soul. Therefore the human has many ben- interventions are intended to provide treatment and healing cog- efits from their taubat, such as strength of soul, faith, and happi- nitive and emotional pressure according to the instructions of the ness that is manifestation of mental health. Taubat and istighfar Quran and Hadith. Quran and Hadith described ways of cleaning performance enable the strengthening of religious faith that can the heart and soul in order to prevent people from psychological be powerful source of meaning and happiness. disorders by repentance (taubat) and asking forgiveness to Allah (istighfar). This preliminary study aimed to develop taubat and istighfar as intervention (psychotherapy) to improve the subjec- 3. METHOD tive well-being. 3.1. Participants The participants consisted of 52 Master students (82,7% women, 55,8% man) enrolled in Islamic psychotherapy session in the 2. LITERATURE REVIEW morning class. This study involved Master students from an 2.1. On the Meaning of Taubat and Istighfar Islamic university as participants. Because they are the candidates Taubat and istighfar as a religious practice that highly rec- of Islamic psychologists, it is important to provide learning and ommended in Islam. The meaning of taubat by Athaaillah3 as education about Islamic psychotherapy, such as teaching practi- described in the following explanations. First, taubat means cal skills to them. In addition, the Islamic psychotherapy should returning to God after people far from Him, the consequences be applied first by a candidate of therapist, in order to be more of and immorality that hasbeendone.Second,themean- effective when it is applied to the client. ing of taubat is the return of something despicable according to religion toward something commendable. Repentance causes of 3.2. Procedures human behavior to be better than before, more motivated to do The study began with taubat and istighfar given for 3 class ses- the virtues commanded by religion. Third, the meaning of taubat sions and one week for practicing at home, and ended with a is to detach from disorders that caused by a person whose life is reflection session of therapy. Here is an explanation of the ther- devoted to pursuit of pleasure and self gratification (hedonist). apy sessions: In line with the above explanation, taubat has been defined the (a) The first session: The introduction of the concept of taubat, willingness to avoid the God prohibition and return to obey the the guidance of taubat by the Al Quran, the pillars of taubat, 22 2 God commands. Al-Jauziyyah argued that istighfar is taubat. and the efficacious time for performing the taubat. Al istighfar is protection from the adverse effect caused by sin. (b) The second session: identification of problems involving Whereas taubat is return to God and prevent from the bad influ- activity to write psychological problems experienced and per- ence of sin that will happen. It implies that taubat and istigh- ceived by the participants. far showed human freedom, especially to possibility for freeing (c) The third session: assignment at home to the participants to ourselves from the effects of our own past transgression. Specif- perform taubat and istighfar,thenkeepadailyrecordrelated 5 ically Ibn Kathir defined taubat nasuha as refraining from sin, to: the implementation of the prayers of taubat and prayer time 12 repenting of the , and promising not to repeat them. Husain repentance done, istighfar 100 times to 1000 times, writing down described that taubat is one of the values from Al Quran that can thoughts, feelings, events, or anything that is felt on that day. be used as a way to cope with the pressure of life. (d) Reflection of taubat and istighfar session was done by dis- cussing the experiences, events, and things are perceived subjects 2.2. Taubat, Istighfar, and Subjective Well-Being during a week of taubat and istighfar therapy. Many verses of the Al Quran commands man to ask for forgive- ness and repent to Allah. It implies that taubat and istighfar as aguidetomankindinordertoearnhappinessintheworldand 3.3. Subjective Well-Being Scale the hereafter. Al-Ghazali1 explained in his book Ihya ‘Ulumid- Positive–negative affect and life satisfaction were used as indica- din that human must repent because repentance is a requirement tors of subjective well-being. Scale of life satisfaction was mea- to achieve eternal happiness and survived from the destructions. sured using SWLS “The Satisfaction With Life Scale” (Diener, Further, it is stated that there is no eternal happiness except et al., 1985) which consisted of 5 items (4 items with Cron- bach ! 0771), and the scale of positive–negative affect was by getting closer to Allah Subhanahu wa Ta’ala.IntheQuran = (Huud)Allahpromisethatrepentantwillfeelhappiness,strength, measured using “SPANE.” The Scale of Positive and negative and love from Allah. In addition, they assured that for those who Experience (Diener, et al., 2010) which consisted of 12 items perform taubat and istighfar,thereisaguaranteethatAllahwill divided into 6 items of positive affect (Cronbach ! 0909) and 6itemsofnegativeaffect(Cronbach! 0812). = answer their prayer and give something good. = Basavanthappa4 stated that religion and spirituality are a source of comfort and help in times of stress or trauma. Further, 3.4. Diary it was also described that religious practices such as praying and For one week, participants wrote a diary for evaluating the imple- worship place attendance have been indicated to be very impor- mentation of taubat and istighfar,theirfeelings,theeventsand tant for many people and were related with better health and experiences that happened each day. Participants described how sense of well-being. Corey6 asserted that religion and spiritual- much they did the taubat and istighfar, such as taubat prayer and ity often was considered as part of the client’s problem, but can recited istighfar each day. Further, they also wrote their experi- also be part of the client’s solution, therefore the spiritual values ence regarding to their changes after implementing the therapy should be viewed as a potential resource in therapy. for one week.

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4. RESULTS AND DISCUSSION obsessive compulsive symptoms, self-injury, and sleeping disor- As seen in Table I, taubat and istighfar therapy increased the der. Those results in lined with findings by Hefti11 that religious subjective well-being rating of participant by an average of M beliefs provided important resources related to therapeutic results = 0"42 points with SD 0"62. The treatment effect was statisti- and improved subjective well-being. The results also revealed cally significant and effect= size estimate represents a large effect that religiosity in attitudes, experiences, and thoughts that are and substantive finding. The same finding also applied to the life integrated into psychotherapy have a positive impact on reducing satisfaction (t#51$ 4"60, p<0"01, r 0"54). A fairly substan- the psychosomatic symptoms. Several participants asserted that tial effect of taubat=and istighfar therapy= was found on positive they reduced anger with others, are able to be patient, have better affect and negative affect variables. emotional regulation, think more positively, feel grateful, and are AsummaryoftheresultsispresentedinTableI.Ingeneral, more motivated in worship performance. results supported to the prediction. This study shows that subjective well-being can be enhanced The results of this preliminary study indicated that therapy of through Taubat (Repentance) and Istighfar (seek forgiveness taubat and istighfar effective to improve subjective well-being, from Allah) therapy which was designed to help participants including satisfaction with life and affects of positive–negative. return to the main source of subjective well-being that is piety The act of writing diary helps to evaluate the implementation of and surrender totally to Allah Subhanahu wa Ta’ala. Although taubat and istighfar,andtheimpacttothoughtsandemotions this pilot study indicated that taubat and istighfar therapy was that emerged during that week. effective for improving subjective well-being, it is necessary The findings confirmed the previous studies14% 16% 17% 24 that to consider improvements in future studies. First, regarding the found the effectiveness psychological intervention based on major limitation of this study is the lack of a comparison group, belief/spiritual in improving the mental health and coping to psy- future studies should be better to involve the control group. chological problems. In a broader context, the results of this Second, availability of information about treatment fidelity will study strengthen the previous findings compiled by McCullough improve the internal validity of research interventions. Third, it and Willoughby19 about the role of religion on health and human is important to expand subjects to different sample for enhancing happiness. The results of this study were supported by the partic- therapeutic benefits of taubat and istighfar, not only applied at ipants that described positive effects of therapy. After performing the individual level, but also it can be applied at the level of fam- taubat and istighfar, they decreased anxiety, anger and stress, ilies, organizations, communities, and governments. Taubat and and improved happiness, emotion regulation and tranquility. The Istighfar therapy can be generalized to other Muslim participants results also confirmed research on relationship between religion who keep faith and commit to practice any therapeutic procedures and mental health conducted by Ellison, Bradshaw, Flanelly, are recommended, including compliance to the assignments and and Galek8 which indicated that prayer was negatively corre- writing a diary that is relevant to the problem. lated with symptoms of anxiety in individuals who have secure This work was supported in part by 9 Acknowledgments: attachment to God. Similarly, Eryilmaz found a significant cor- AIPT Grant (Universitas Islam Indonesia). relation between participation in religious activities and life sat- isfaction and positive affect. Taubat (repentance) and istighfar (seek forgiveness from Allah) therapy is more effective than other References and Notes therapies in reducing anger and stress because everything rec- 1. A. 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Received: 22 December 2016. Revised/Accepted: 11 January 2017.

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