ISLAMIC PSYCHOTHERAPY: REHABILITATION BASED ON THE

APPLICATION OF SYIIR TOMBO ATI IN DEVELOPING ADVERSITY

INTELLIGENCE IN EX-DRUG ADDICTS IN EAST JAVA

Abstract: This research is motivated by a phenomenon that during the Covid-19

pandemic the number of drug addicts in East Java has increased so that the crime rate is
also increasing. Islamic psychotherapy through the application of syiir tombo ati
(remedies of heart poetry) is here as an effort to prevent, cure and treat, as well as give
awareness of psychological disorders for drug addicts. One of them is the application of
Islamic psychotherapy in daily life at Al Ghozali Islamic Boarding School Kediri and
Sirajuth Tholibin Dua Saman Al Hadad Islamic Boarding School Blitar. The research
method uses a qualitative approach with a multisite type of research study. The
application of syiir tombo ati to develop the adversity intelligence in ex-drug addicts is
reflected in the coaching process with understanding and practice of self-development,
guidance on socializing and adapting, directing entrepreneurship techniques according
to interests, providing insight into Islamic laws in a job, as well as providing control and
evaluation of job performance results. Furthermore, the coaching process uses the
methods of muhasabah, counseling and motivation. Meanwhile, the change of adversity
intelligence with the application of syiir tombo ati to ex-drug addicts after getting
coaching is being patient and endeavoring to solve problems, self-introspection and
adapting, never giving up, daring to accept past conditions, improving self-quality,
accepting differences, being confident, eager to innovate, and having high aspirations.

Keywords: Islamic Psychotherapy, Adversity Intelligence, Syiir Tombo Ati, Ex-Drug

Addicts.
Introduction
Since the beginning of 2020 until now, Indonesia has been hit by a pandemic
outbreak called coronavirus desease or Covid-19. The virus was first discovered in
Wuhan, a Chinese state that caused the risk of transmission and death was so high that
finally the WHO (World Health Organization) determined it as a global pandemic
outbreak. Swiftly, the Indonesian government issued policies to stay at home, work
from home, social distancing, online learning, the obligation to implement health
protocols to PSBB (Large-Scale Social Restrictions) in big cities as an effort to break
the chain of Covid-19 transmission. However, these various policies have a serious
impact on people's lives. In fact, it is able to change the order of social, religious,
political, educational and economic systems.
Indonesia's condition is exacerbated by the increasing rate of drug abuse during
the pandemic. The mobilization of drug trafficking is getting more serious with the
courage of the mafia to take advantage of the logistical assistance transportation. In fact,
Indonesia got an epithet “Indonesia drug emergency”. Indonesia became the largest
market for drug trafficking in the ASEAN region with an increase of 0.03%
(www.investor.id). The emergence of a new phenomenon of drug abuse from home
among the public has resulted in very high demand. The number of drug addicts is
currently dominated by millennials as many as 4 million in the age range of 15-35
years, amounting to 24-28% with a total consumption of 1.5-2 grains. This number will
continue to increase during the pandemic (www.sulut.bnn.go.id).
BNN (National Narcotics Agency) of East Java as the government’s agency made
a breakthrough in war on drugs through cooperation with Islamic boarding schools.
Various elements of Islamic boarding schools were given guidance and training to
become P4GN (Prevention of Drugs Abuse and Circulation) activists. Given, 57% of
adolescents at the age of students begin to taste illegal drugs with a breakdown of 15%
being drug addicts and 42% still in the trial-and-error stage
(www.kominfo.jatimprov.go.id). In other words, islamic boarding schools have a
responsibility to carry out preventive, curative and rehabilitative of adolescents who
have the potential to consume illegal drugs with a spirituality approach. They are Al
Ghazali Islamic Boarding School Kediri and Sirajuth Rholibin Dua Saman Al Hadad
Islamic Boarding School Blitar.
Al Ghazali Islamic Boarding School Kediri is a special educational institution for
the rehabilitation of drug addicts through an Islamic teaching approach. The boarding
school, which was founded by K. H. Badrus Sholeh, since 2010 has provided guidance
to students who are mentally retarded due to drug addiction as an effort to instill Islamic
character and regain the identity of a servant of Allah. For example; obligations for
congregational prayers, congregational żikir, tadarus of the Qur'an, guidance, and
counseling from caregivers. Rehabilitation activities prioritize humanist and non-
discriminatory characteristics to students. That is, rehabilitation is provided without
shackles, blows, chains or imprisonment.
Meanwhile, Sirajuth Tholibin Dua Saman Al Hadad Islamic Boarding School
Blitar is a special educational institution providing rehabilitation of drug addicts with an
Islamic teachings approach by modifying behavior. This boarding school was founded
by K. H. Harun Syafi'i, since 2013 by providing guidance through the necessity for
students to live in bamboo pampang buildings in the middle of rice fields and around
the mountains. Students are obliged to perform mandatory congregational prayers,
sunnah prayers, Tadarus of the Qur'an, fasting, żikir, guidance, and counseling, even to
grow crops and raise livestock. Rehabilitation activities prioritize mental improvement
through tadabbur of the nature based on Islamic teachings.
The learning model at Al Ghozali Islamic Boarding School Kediri and Sirajuth
Tholibin Dua Saman Al Hadad Islamic Boarding School Blitar describes that the nature
of education is a form of human effort with full awareness in growing and developing
physical and spiritual potential. Consciousness helps human to understand his
responsibility as a servant of Allah and caliph on the earth. Education with this model
reflects one of the functions of Islamic psychotherapy which is educare. That is, Islamic
psychotherapy has multiple objectives, namely; prevents, treats, heals and recovers.
Islamic psychotherapy is one part of efforts to protect against psychological disorders
that can interfere with human spirituality side.
Spirituality has an urgent role in people's lives. Socially, spirituality acts as a
boundary that limits interactions between individuals. Then mentally, spirituality acts as
a guide in managing emotions and thinking processes (Rohini, 2020). This requires
individuals to be aware to the development of spirituality by training their heart
(Ngainun, 2015). In other words, human beings must pay more attention to moral,
customary and spiritual values in order to create peace and tranquility in the heart. A
Muslim can do the activity of reading the Qur'an and understanding its meaning,
establishing night prayers, making friends with pious people, fasting and night żikir as
the verse in the syiir tombo ati. These various activities are maintaining the heart from
negative things.
The heart or often called qalb is the regulatory center of various nafsani systems
in humans. Qalb occupies a position as a human spiritual center that determines
behavior according to rules or deviate (Sutan and Atiqoh, 2021). There are strength and
illness in the heart. Strength leads man to obedience to Allah and illness causing man
becoming disobedient to Allah. A healthy qalb is able to activate the innate potential to
gain adversity intelligence by coordinating the work system of mind, heart, soul, senses,
body and behavior. This intelligence helps to understand religion as a whole, develop
religious spirit, distances liberalist and fanatical attitudes, establish self-integrity, and
build problem solving skills (Hamdani Bakran, 2015).
 In line with Sabrida's research which showed several research results, namely;
first, patience therapy in Sufism seeks to stimulate the client to optimize spiritual energy
through the takhalli stage which is the human stage to purify himself from sin and
impurities attached to themselves. This is followed by the tahalli stage, which is the
human stage to learn to behave well. Then, tajalli is the stage for man to perform
obligations to Allah in order to establish a good servitude relationship. Second, patience
therapy is carried out with Q. S. Al Fatihah verses 1-7, Q. S. Al Isra' verse 82, and Q. S.
Al Anbiya verses 83-84 (Sabrina, 2020). Furthermore, Naharin's research showed
several findings from the study, that is; first, it requires students to read the Qur'an every
day. Second, the obligation to perform sunnah and five daily prayers. Third, create a
scientific and religious learning atmosphere and environment. Fourth, the
recommendation of students to carry out the sunnah fast on Monday and Thursday
(Naharin, 2020).
Based on the phenomenon of guiding ex-drug addicts through the obligation to
worship and socialize with the community which is carried out by activities at Islamic
boarding schools, the researcher is interested in carrying out study related to the
application of syiir tombo ati and adversity intelligence on the development of adversity
intelligence through the application of syiir tombo ati to ex-drug addicts at the Al
Ghozali Islamic Boarding School Kediri and the Sirajuth Tholibin Dua Saman Al
Hadad Islamic Boarding School Blitar. Therefore, the purpose of the study is to know
the process, methods and impacts of developing adversity intelligence through the
application of syiir tombo ati in ex-drug addicts at Al Ghozali Islamic Boarding School
Kediri and Po Sirajuth Tholibin Dua Saman Al Hadad Islamic Boarding School Blitar.

Review Literature
Islamic Psychotherapy
Treatment in the form of therapy has been known to the Islamic world since
Prophet Muhammad era. Islam assumes that human beings consist of physical and
spiritual sides so as to divide treatment in two ways, that is; First, treatment for physical
ailments through honey, water, and fruits as already mentioned in the Qur'an. Second,
treatment for non-physical diseases through prayer and the content of the Qur'an (Mijib
and Mudzakir, 2002). The treatment of this non-physical disease came to be referred to
as Islamic psychotherapy. Islamic scientists think that Islamic psychotherapy is able to
maintain and manage mentally effectively through increasing the spirituality and
religious understanding of individuals (Ilyas, 2020).
The term psychotherapy in Islamic teachings is divided into two, viz.; First,
worldly psychotherapy is a psychotherapist's effort in maintaining, treating, and curing
the client's psychological disorders using therapeutic techniques based on human
theorem. Second, ukhrawi psychotherapy is a psychotherapist's effort in treating and
healing clients from psychological disorders based on instructions and guidance from
Allah (Wulur, 2015). The existence of psychotherapy in the teachings of the Islamic
religion is urgent. Psychotherapy seeks to return man to his fitrah condition as a servant
of Allah who has an obligation to Allah through his instructions and directions.
Islamic psychotherapy consists of a combination of the word ‘psychotherapy’ and
‘Islam’. Etymologically, the word psychotherapy comes from ancient Greek a
combination of the word psyche which means mind, mental, soul, spirit, heart and
therapy which has the meaning of guarding, treating, healing, fostering or caring
(Kholik, 2017). In terminology, psychotherapy is the application of therapeutic
techniques aimed at curing mental illness and maladaptive behavior (Chaplin, 2011).
Meanwhile, Islam is a religion that has teachings based on the Qur'an and the sunnah of
the prophet Muhammad SAW (Alim, 2006).
Furthermore, Islamic psychotherapy is a series of activities to maintain, cure, heal
and treat physical, mental, moral, heart and spiritual illnesses to increase awareness as a
servant of Allah by referring to the Qur'an and sunnah, and practically getting guidance
and direction from Allah, angels, messengers, prophets, and inheritor of the prophet’s
teachings (Hamdani, 2018). In other words, Islamic psychotherapy is one of the efforts
to help the client in healing and treating psychological disorders through the
management of emotions and the improvement of spirituality based on the demands and
avoid doing the prohibitions of the Islamic religion (Mubasyaroh, 2017).
In Islamic psychotherapy, an individual's piety and faith in Allah can be used as a
source of strength in overcoming psychiatric problems. Therefore, Islamic
psychotherapy heals various psychological problems of individuals by improving the
quality of faith through a psychospiritual approach supported by the use of mind and
consciousness to improve themselves. In other words, Islamic psychotherapy is one of
the efforts to help the client in healing and treating psychological disorders through the
management of emotions and the improvement of spirituality based on the demands and
avoid doing the prohibitions of the Islamic religion.
The main goal in Islamic psychotherapy is to protect the human being as a whole.
The object of study of Islamic psychotherapy is physical, spiritual, moral, and physical
(Amin, 2010). Islamic psychotherapy sees that the source of psychiatric illness in
human beings lies in mental illness, impaired spirituality, loss of morality, and physical
pain (Hamdani, 2018). In other words, Islamic psychotherapy seeks to help individuals
to achieve health physically and spiritually. Islamic psychotherapy can be carried out in
different ways. I.e.; Islamic psychotherapy through repentance, riyadhah and
mujahadah, as well as zuhud (al Ghazali, 2011). Then with the stages of takhalli,
tahalli, and tajalli (Sabrina, 2020). Islamic psychotherapy can also be done by means of
tazkiyat an-nasfs, taqarrub ila Allah, and hudlur al-qalb ma'a Allah (Isma'il et al,
2008).
Practically, Islamic psychotherapy acts as a source of understanding, a source of
education, a source of control, a source of future predictors, and a source of individual’s
development of the science of godliness (Hamdani, 2018). In addition, Islamic
psychotherapy can be a preventive, curative and rehabilitative measure on a variety of
deviant behaviors. When the Islamic psychotherapy carried out effectively and
efficiently, it helps individuals avoid stress, depression, anxiety, and various other
psychological disorders. This is the basis for humans to maximize their spiritual
potential. The increasing level of faith and the establishment of closeness between the
servant and Allah are the ultimate goals of Islamic psychotherapy. By the closeness
between the servant and God, it will create a righteous man in worshiping and
socializing.

Syiir Tombo Ati

Islam teaches people to always rely on all the life’s problems to Allah by asking
His guidance. Only He is the Almighty Substance over what is in the heavens and on
the earth. In addition, Islam also gives directions to humans to take care of themselves
and heal from various illnesses. One of them is by using syiir tombo ati. This syiir first
emerged from the statement of Yahya Ibn Muadz, a cleric who died in 258 H. long
before the Walisongo era. This is found in the book of Shifatush Shafwah Juz 4 by
Jamaludin Ibn Faraj Ibn al Jauzi (Ibn Qayyim, 510-597 H).
In the following decade, the points of syiir tombo ati were composed by one of the
Walisongos, he is Sunan Bonang. Then the syiir is often re-sung by musicians,
missionaries, preachers, and so on. As for syiir tombo ati, it is as follows:
Tombo ati iku lima sak wernane
Kaping suwiji, moco Quran sak maknane
Kaping pindo, pray wengi lakonono
Kaping telu, wong kang sholeh kumpulono
Kaping papat, weteng ingkang luwe
Kaping limo, żikir wengi ingkang suwe
Salah suwizine sopo wonge iso ngelakoni
Insyaallah Gusti Allah ngijabahi
Means:
Treatment to maintain the heart there are five things.
(1) Reading the Qur'an and understanding its meaning.
(2) Establishing evening prayers.
(3) Make friends with pious people.
(4) Fasting.
(5) Night żikir.
Whoever is able to carry out one of the five things, God willing, He will grant it
(according to their request to recover from mental illness).
The values in syiir tombo ati indicate that maintaining, preventing, curing and
treating the heart from various illnesses can be done by applying syiir tombo ati in
everyday life. The syiir contains direction and guidance to keep drawing closer to Him.
In other words, syiir tombo ati is a form of Islamic psychotherapy that is able to protect
Muslims from illnesses that are world-oriented, afterlife and problems of modern
humans along with the development of times. The description of each of the values in
the syiir tombo ati is outlined, as follows:
a. Reading the Qur'an and understanding its meaning
The Qur'an on the syiir tombo ati is considered as the one and only most
primary and first therapy in the Qur'an that has contained effective guidance for
healing humans’ mental illnesses. When the individual reads, listens, ponders,
understands and carries out the meaning and moral message of a verse, they will be
able to feel the efficacy of the Qur'an. In other words, the Qur'an is able to suggest
individuals to feel tranquility, comfort, coolness, and peace to the point of
surrendering everything to Allah by hoping for His help.
Each verse that is read or listened to with an understanding of its meaning has a
specific purpose and function, as follows:
1) Provide advice
Verses of the Qur'an can be used as a tool to give advice, admonitions,
enlightenment, guidance, direction and instruction for the problems of modern
human life. Counseling is done in a meek, thoughtful, exemplary, affectionate and
polite language. Humans as Muslims are encouraged to invite, direct, guide and
encourage other human beings in a wise way and make final decisions through
discussions based on the Qur'an. Because, humans are creatures who have limited
abilities so that only To Allah a place to ask for guidance (Fauzi, 2011). The
verses used must also be appropriate for the problems faced by individuals
(Rahayu, 2009).
2) Prevention
For individuals who are mentally and spiritually healthy, the Qur'an can be
constructive. That is, the Qur'an can improve self-integrity and adaptability
(Mujib and Mudzakir, 2002). The reading of the Qur'an along with the
understanding of the meaning of the verses provides enormous benefits for the
individual. In an effective point of view, the individual increasingly understands
that he is a servant and is aware of the existence of Allah. In a cognitive point of
view, the Qur'an is able to strengthen and improve brain structure. (Indra, 2014).
In a social point of view, individuals are increasingly good at socializing and
adapting to various changes that occur in society so that they avoid the influence
of radicalism and liberalism.
3) Healing
The Qur'an is a healer (shifa') for anyone who believes in its efficacy. Based
on the study’s results, individuals who read the Qur'an have a 97% chance of
feeling inner calm because they are free from various mental illnesses.
Psychologically, individuals are able to reduce stress, depression and improve the
ability to manage emotions. Reading the Qur'an can also make blood pressure,
heart rate and respiratory system work normally so that the body's condition
 becomes safe and sound (Suciati, 2015). The habit of reading the Qur'an is able to
create a relaxation state that results in some hormones and the nervous system
working properly. When individuals read the Qur'an, electroencephalogram
(EEG) and Electrocardiogram (ECG) signals on the brain show subtle signals that
reflect the calmness of the heart rate (Nayef and Wahab, 2018).
b. Establishing night prayers
The interpretation of night prayer in the syiir tombo ati, does not only lead to
isya prayer. But it is sunnah prayer that must be done at night. The benefits of five
daily prayer and sunnah prayer are worth the reward, getting heaven in the hereafter,
and bringing all the goods to the individual body. Physically, prayer can prevent
various diseases, recover pain in the muscles, nerves and bones, normalize the
respiratory work system, digestion and blood stream, reduce stress, depression and
anxiety, and improve the body's immune system (A'la, 2017). Psychologically,
prayer becomes a therapy for patients who have mental disorders through meditation
and relaxation exercises to balance heart rate and blood pressure (Osama and Malik,
2019). Spiritually, prayer can increase piety and faith, wash away sin, acceptance of
Allah's destiny and create peace of mind (A'la, 2017).
c. Make friends with the pious people
A pious person is a person who is able to integrate and actualize various self-
potentials into the dimensions of life by referring to the Qur'an and Hadith. Pious
people are able to encourage the emergence of a sense of sincerity in carrying out
social actions and bring happiness, peace, enjoyment, and heaven from Allah
(Saepudin et al, 2017). Associating with pious people such as preachers, ulama, kyai,
żikir experts, philanthropists, worshippers and so on will have a positive influence.
For example: Associating with the żikir expert will automatically love to do żikir,
associating with the person who mind their language, then automatically the
individual will always mind their language when talking to others (Yanti and Asra,
2017). The habits practiced by the pious person will unconsciously be imitated and
when the individual makes a mistake, they will be reminded and counseled.
d. Fast
Fasting activities can be mean as physical fasting by enduring thirst and
hunger, as well as having sex. It also can be mean as psychic fasting by attempts to
 restrain satanic persuasion to perform acts in violation of Allah’s law (Mujib and
Mudzakir, 2002). The benefits of fasting can balance anabolism, catabolism, and
metabolism, reduce acid and glucose levels in the blood, improve the immune
system, and hormone levels, balance mental states, lower adrenaline, and encourage
psychosocial abilities (Marfu'ah and Sari, 2018). Fasting becomes one of the
exercises to get the ideal weight (Salar et al, 2015). During the fasting days, it only
needs 20-25% amounts of energy for human’s body to consume in a day. In other
words, the energy that the individual has during fasting in 5 days is equal to 2 non-
fasting days. This allows individuals to go on a diet (Patterson et al, 2015). Fasting
individuals can also stabilize dopamine, noradrenaline, and serotin (Julianto and
Muhopilah, 2015).
e. Night żikir
Doing żikir is able to turn anxiety into tranquility, calm the heart, show the
truth in making decisions, maintain the mental from illnesses, the individual is
always in the shade of angels and mercy of Allah, mind their language from bad
speech, brings happiness to those around him, makes it easy to do good deeds,
protects from various disasters and calamities, and a light in the hereafter (Haryanto,
2014). Various benefits of żikir are able to train to maximize self-integrity. Doing
żikir can regularly develop and improve emotional management, improve the quality
of spirituality, and sharpen individual servitude so that they can use their potential in
accordance with applicable norms (Riyadi, 2013). The individual who always
remembers Allah in a way of doing żikir that uses the phrase tayibah, realizes that he
is part of the society created by Allah.

Adversity Intelligence
Adversity intelligence or often called AI is an individual intelligence in facing
every obstacle that comes from life's problems and dares to turn obstacles into a path to
life success in the future (Hamdani, 2015). AI shows the ability of individuals to
observe various life problems and try to process problems by using their intelligence
(Stoltz, 2004). AI teaches individuals to measure the limits of ability to solve each
problem (Farelin and Kustanti, 2017). AI also foresees advantages for successful
individuals and disadvantages for individuals who fail in facing difficulties.
 The individual who has adversity intelligence tends to have the assumption that the
difficulties experienced at the moment come from within him. Individuals learn from
past experiences of failure (Rahayuningsih and Putra, 2018). Difficulties actually
develop himself to become a persistent individual and love challenges
(Rakhmadiningrum et al, 2021). This habit is able to improve problem-solving ability so
that individuals are able to take their role as part of community life.
Adversity intelligence creates individuals who are able to control themselves and
know their lacks so that they fulfill their days with innovative and creative behaviors
(Aprilia, 2019). Adversity intelligence has characteristics, that is; First, be patient in
dealing with life's problems. Second, always be optimistic, adaptive, and never give up.
Third, be big-minded in accepting himself and others. Fourth, trying the best to be a
better person (Hamdani, 2015). In other words, individuals who have the characteristics
of adversity intelligence are potentially successful in life. This is because adversity
intelligence is one of the determining factors for the right and wrong decisions that has
been made, how decisions are made, and how much an individual has the ability to do
good deeds (Latifah and Yuniarsih, 2019).
Adversity intelligence describes an individual's behavior and ability in coping stress
(Fauziah, 2014). Adversity intelligence can be classified in three levels, namely; low,
medium, and high. Individuals with low-adversity intelligence tend to feel guilty and
blame themselves when facing life's problems. Whereas individuals with medium
adversity intelligence tend to regret their lacks, but seek help in order to be able to get
out of trouble. Individuals with high adversity intelligence tend to be able to control
emotions when facing life problems so that they try to get up and find a way out with
their potential (Soleman, 2020).
An individual's mental health can be measured by their adversity intelligence.
Individuals who are able to bear burdens and problems, as well as face crises are
individuals who have good mental health and superior personalities (Baharun and
Adhimah, 2019). However, the adversity intelligence that individuals have is not
influenced their gender (Hanum, 2018). This is due to the life experiences and thinking
patterns that they have. Their adversity intelligence can evolve along with the journey
of life that goes through.
 The maturity of an individual's career can also be assessed by adversity
intelligence. Individuals who have good adversity intelligence usually have positive
career maturity. Career maturity reflects self-readiness in carrying out work or
determining the right job according to their abilities (Vinas and Aquino, 2015). On the
other hand, adversity intelligence needs to be supported by Information and
Communication Technology skills so that individuals have problem solving skills
according to the development of the times (Susilowati et al, 2021).

Research Methods
Approaches and Types of Research
This research uses a qualitative approach. Qualitative research seeks to gain a
thorough, in-depth and widespread understanding of everything with a point of view in
accordance with the existing social world (Hancok et al, 2007). In qualitative research,
the researcher take the role of a human instrument whose job is to determine the focus,
select informants, collect and process information, conduct data analysis, and draw
conclusions on the final findings of the study. While the type of research used is a
multisite study. According to Bogdan and Biklen (1996) multisite research includes
comparative research with two or more research sites that intended to distinguishing,
crossing, contrasting, and comparing data in the form of information from the field.

Data collection techniques

Data collection techniques are a series of systematic and procedural activity
processes to obtain data from the field. The data collection stage begins with setting
research limitation according to the research focus, collecting information from various
sources with observation techniques, in-depth interviews, recordings, documents, as
well as preparing various tools for storing various research information (Creswell,
2014). In fact, during the in-depth interview process, researcher is allowed to do
participant observation to the informants or check supporting documents that match the
information of the informant (Guest et al, 2013). In this study, the researcher used data
collection techniques in the form of participant observations, in-depth interviews with
informant selection through snowball sampling and documentation techniques.
Data analysis techniques
Data analysis is a fairly complicated stage in qualitative research. The researcher
must be able to carry out an in-depth analysis of the data, but the findings from the field
are presented in a concise, empirical and logical form (Clifford, 1997). In addition,
researcher is also required to understand the research code of ethics. Data analysis
techniques in multisite research are carried out with a single data analysis technique
starting with data condensation, data presentation, and conclusion/verification (Milles et
al, 2014). Then continued cross-site analysis.
The data analysis technique in this study was carried out in two stages, which is;
First, single-site data analysis through data condensation, data presentation, and
verification. Second, cross-site data analysis by adopting Robert K. Yin's multisite data
analysis model that begins by determining the cases of both research sites and designing
data collection techniques. Then formulated the case at site 1 (Al Ghozali Islamic
Boarding School Kediri) and site 2 (Sirajuth Tholibin Dua Saman Al Hadad Islamic
Boarding School Blitar) which was continued with the process of collecting data from
the two sites. Afterwards, formulating research findings that are temporary using a
single site analysis followed by the preparation of temporary findings using cross-site
analysis. Furthermore, the researcher compiles the proposition and final findings of the
study. Below is the figure for the sequence of the research analysis:
The Application of the Syiir Tombo Ati
In Developing Adversity Intteligence

Determining Case Designing Protocol

Site 1 and Site 2 Data Collection

Case 1 on Site 1 Case 2 on Site 2

Site 1 Data Collection Site 2 Data Collection

Site 1 Data Analysis Site 2 Data Analysis

Site 1 Temporary Findings Site 2 Temporary Findings

Cross-Site Analysis
 Research Proportion

Final Findings

Figure 1. Cross-Site Analysis Model

Checking the validity of data
From the results of multisite data analysis, researcher check the validity of data
using several techniques, they are; First, credibility is done by triangulate, member
checking, referential checking, peer debriefing and external auditor. Second,
transferability is carried out by peer debriefing, and Islamic psychotherapist. Third,
dependability is carried out with member checking, data checking and audit trails.
Fourth, conformability is carried out by confirming the final findings of the study at the
research site.

Stages of Research
The research stage is a series of systematic steps that will be carried out by
researcher in the field. Stages usually contain activities starting from before the research
to the completion of the research. The stages in the research consist of pre-fielding, field
work, and data analysis.

Results and Discussion

1. Theoretical Conceptions of Islamic Psychotherapy in Developing Adversity
Intelligence
Basically, Islamic psychotherapy is a series of activities to maintain, heal and
treat various psychological disorders of individuals to provide awareness as
servants of Allah through therapeutic techniques that have been written in the
Qur'an and Hadist by conducting empirical essential analysis. This activity aims to
make the therapy process successful in creating individuals who behave adaptively,
have problem solving abilities, never give up, and are able to defend themselves
from psychological disorders in the future. In other words, Islamic psychotherapy
attempts to shape a person to be good at worship and socializing.
 Psychotherapy has a cognitive function to help individuals recognize and
understand themselves and the surrounding environment (Salim, 2009). One of
them is to increase the development of individuals’ adversity intelligence. Success
in the development of adversity intelligence with Islamic psychotherapy can be
achieved by the individual through some of the activities expressed in the syiir
tombo ati. Such as; reading the Qur'an and understanding its meaning, performing
night prayer, making friends with the pious people, fasting, and doing night żikir.
The application of syiir tombo ati’s values helps individuals to be physically,
mentally, morally and spiritually healthy, optimizes the potential of divinity in
themselves, reconstruct a bad personality, increases faith with Islamic and
spirituality, and sprinkle goodness in social life (Wahidah, 2016). Furthermore, the
five things in the syiir tombo ati increase the individual consciousness to the
transcendent level with Allah. Furthermore, restoring human nature to do servitude
to Allah, developing problem solving skills and self-actualization (Trimulyaningsih,
2017).
Islamic psychotherapy based on the application of syiir tombo ati has
benefits, i.e.; first, the habit of reading the Qur'an which is able to develop a
relaxation through Electroencephalogram (EEG) and Electrocardiogram (ECG)
signals in the brain that shows subtle signals as a sign of heart rate’s calmness
(Nayef and Wahab, 2018). Second, prayer as a meditation and relaxation exercise to
balance heart rate and blood pressure (Osama and Malik, 2019). Third, making
friends with pious people is able to make someone to be a better person
(Rahmiyanti and Izzan, 2021). Fourth, fasting is able to save human’s energy
which is usually for 5 days equal to 2 days of non-fasting so it might allow
individuals to go on a diet (Patterson et al, 2015). Fifth, żikir itself can develop
patience and congregational żikir might build socialization skills and the way of
perception transmitted in religious traditions (Bandak, 2017).
The application of syiir tombo ati become one of the alternatives in
developing ex-drug addicts’ adversity intelligence. The implied meaning in the
syiir tombo ati teaches people to draw closer to Allah through worship activities
that have a positive impact on social life. This intelligence can be increased by
training conflict and time management, zone transformation, structured and
 systemized organization, multicultural understanding, and self-motivation in
creativity (Hasan and Syafiqah, 2019).
The adversity intelligence can be judged by a persistent attitude, diligence,
awareness, bear the pressure and high motivation (Puspitacandri et al, 2020). In
addition, adversity intelligence helps individuals to develop problem solving
abilities, stimulates individuals to survive with life’s problems, and trains
themselves to synergize between emotional intelligence, optimism, work
performance and motivation, as well as skills in time management (Atik Asriandani
et al, 2019).

2. Application of Syiir Tombo Ati to Develop Adversity Intelligence

Islamic psychotherapy is one of the therapies that is manifested in the form of
habituation to read the Qur'an and understand its meaning, night prayers, make
friends with pious people, fasting, and night żikir. This is as stated in the syiir
tombo ati which teaches ex-drug addicts to try to improve their quality by
maximizing their potential through the methods that have been taught in Islam. This
therapy emphasizes that failure is not the end of every struggle. But it is the
beginning of a success. Therefore, the application of syiir tombo ati plays an
important role in increasing the development of the ex-drug addicts’ adversity
intelligence.
The development of adversity intelligence through the application of syiir
tombo ati to ex-drug addicts was carried out at The Al Ghozali Islamic Boarding
School Kediri and Sirajuth Tholibin Dua Saman Al Hadad Islamic Boarding School
Blitar. Both are Islamic-based rehabilitation sites that are specifically for ex-drug
addicts. Adversity intelligence in ex-drug addicts is subjected to an in-depth study
of processes, methods, and impacts. It is done so that the researcher get complete
and in-depth research findings.
Researcher's data was obtained from the field using in-depth interview
techniques, participant observation, and documentation. In addition, the researcher
presented data findings based on the focus of research in site 1 (Al Ghozali Islamic
Boarding School Kediri) and site 2 (Sirajuth Tholibin Dua Saman Al Hadad Islamic
Boarding School Blitar). Furthermore, a single data analysis was carried out and
continued multi-site data analysis until the final results of the study were found.
The findings of research at the Al Ghozali Islamic Boarding School in Kediri
show that the development of adversity intelligence through the application of syiir
tombo ati to ex-drug addicts is reflected in the coaching process with several
activities, that is; first, self-building understanding and practice. Second, ex-drug
addicts get guidance to practice sociability and adaptability. Third, caregivers find
out the skills that the ex-drug addict has and motivate them to develop their skills.
Fourth, caregivers provide insights related to halal-haram, blessings and abundant
sustenance, as well as prayers and efforts.
This coaching process uses the method of self-muhasabah and counseling.
The impact after getting rehabilitation is that ex-drug addicts are able to be patient
and struggle in solving problems, dare to accept past conditions and try to become a
better person, wise in attitude, respect differences, confident in their skills, eager to
learn and try something new, and have high aspirations.
Meanwhile, the findings at the Sirajuth Tholibin Dua Saman Al Hadad
Islamic Boarding School Blitar, the development of adversity intelligence through
the application of syiir tombo ati to ex-drug addicts, reflected in the coaching
process with several activities, namely; first, ex-drug addicts are guided to be able
to build themselves and adapt to the boarding school environment. Secondly, ex-
drug addicts are introduced to the rules and learning of the boarding school. Third,
ex-drug addicts are introduced to various entrepreneurial techniques based on the
ex-drug addicts’ interests. Fourth, if the ex-drug addict has been interested in one
of the fields, the caregiver is responsible for guiding them until they are good at it.
Fifth, the caregiver has to control and evaluate the results of the ex-drug addicts’
performance.
This coaching process uses a motivational method that appropriate with the
ex-drug addicts’ needs. The impact after getting rehabilitation is that ex-drug
addicts are able to do self-introspection and adapt to various regulations in the
boarding school, accept experiences in the past, try to improve their quality, be
patient in studying, never give up, dare to admit mistakes and are willing to accept
punishment, believe in their own abilities and try to develop their skills, are eager
to learn new skills and desire to be better human beings.
Regarding to the findings from both research sites can be compiled
propositions, as follows:
a. If the entire coaching process starts from understanding and practicing self-
development, socializing and adapting guidance, directing entrepreneurship
techniques that appropriate with interests, providing insight into Islamic law in a
job, providing control and evaluating performance results are carried out
properly, then ex-drug addicts can develop adversity intelligence.
b. If all coaching using Islamic psychotherapy with methods of self-muhasabah,
counseling, and motivation goes effectively then ex-drug addicts can develop
adversity intelligence.
c. If the values in Islamic psychotherapy have been internalized then there is a
change in the ex-drug addict in being patient and struggling in solving problems,
self-introspection and adapting, never giving up, daring to accept past
conditions, improving self-quality, accepting differences, self-confidence,
enthusiasm for innovation, and having high aspiration.
From the results of the proposition above using cross-site analysis, it is
known that the final findings of the research for the development of adversity
intelligence through the application of syiir tombo ati to ex-drug addicts reflected in
the coaching process with several activities, i.e; first, understanding and self-
building practice. Second, guidance on socializing and adapting. Third, the
direction of entrepreneurship techniques based on interests. Fourth, providing
insight into Islamic laws in a job. Fifth, providing control and evaluation of
performance results.
Furthermore, coaching process using the methods of self-muhasabah,
counseling and motivation. The change of adversity intelligence using syiir tombo
ati to ex-drug addicts after getting coaching is to be patient and struggle in solving
problems, self-introspection and adaptation, never give up, dare to accept past
conditions, improve self-quality, accept differences, be confident, be enthusiastic to
innovate, and having high aspiration.
 The success of rehabilitation based on the application of syiir tombo ati in
developing adversity intelligence will happen if the individual is able to be patient
in facing life problems, always optimistic, adaptive and persistent, high-minded in
accepting the situation of himself and others, try to become a better person
(Hamdani, 2015). Individuals will continue to fight and try to achieve dreams in
ways that are based on Islamic teachings and take the lessons from previous
ulama’s life stories (Hamdani, 2018). The individual who has adversity intelligence
tends to have the assumption that the difficulties experienced at the moment come
from within him. They believe can learn from past experiences of failure.
Difficulties actually develop himself to become a persistent individual and love
challenges (Rahayuningsih and Putra, 2018).
The application of syiir tombo ati with religious discipline teaches people to
understand that the motivation for a Muslim's life is only the struggle to realize or
actualize the mandate that Allah has given so that Muslims need the adversity
intelligence. Muslims have five mandates from Allah that must be fought for, i.e.;
first, the obligation to submit obediently to His commandments and His
prohibitions. Second, the obligation to enforce criminal, civil and inheritance laws.
Third, the obligation to believe in the Islamic religion’s teachings. Fourth, the
obligation to believe in tawhid, uphold justice and use reason in decision making.
Fifth, studying and mastering natural laws as a way of moral initiative in creating
an order of civilized life (Abdul and Jusuf, 2002).
Adversity intelligence is one of the personal resources that has a pattern of
positive and innovative adaptation in solving problems (Masten and Gewirtz,
2006). Personal resources create a positive opinion on the environment and their
own potential (Prahara et al, 2021). The provision of appropriate motivation based
on the objectives has a strong influence on the development of adversity
intelligence (Stoltz, 2007). Individuals who have high adversity intelligence always
behave optimistically and have stable emotional control so that they are able to
motivate themselves, have strong determination to dare to bear risks, be relaxed
when getting pressure, have high morale and a positive perspective on every
problem (Ekaputri, 2016).
 Basically, the adversity intelligence describes the way in which individuals
perceive and react to the different difficulties and challenges that arise in everyday
life (Chilyatiz, 2020). Adversity intelligence is closely related to four things
abbreviated as CORE (Control, Ownership, Reach and Endurance). First, control
reflects the readiness of the individual to control the situation so they will not harm
themselves and others. Second, ownership reveals an individual's ability to accept
the various consequences of his actions and the courage to take responsibility for it.
Third, reach reflects an individual's ability to predict the difficulties experienced
which might influence the surrounding situation. Fourth, endurance describes the
ability of individuals to calculate the timeit takes to solve each problem (Latifah,
2018).
Based on the description above, it can be seen that the application of syiir
tombo ati to develop the adversity intelligence in ex-drug addicts is reflected in the
coaching process with understanding and practice of self-development, guidance on
socializing and adapting, directing entrepreneurship techniques based on interests,
providing insight into Islamic laws in a job, and providing control and evaluation of
performance results. Furthermore, the coaching process uses the methods of self-
muhasabah, counseling and motivation. The change of adversity intelligence in ex-
drug addicts after getting coaching is they become a better individual.

Conclusion
The results of research from Al Ghozali Islamic Boarding School Kediri and
Sirajuth Tholibin Dua Saman Al Hadad Islamic Boarding School Blitar related to the
development of adversity intelligence through the application of syiir tombo ati to ex-
drug addicts are reflected in the coaching process with several activities, i.e.; first,
understanding and practice self-building. Second, guidance on socializing and adapting.
Third, the direction of entrepreneurship techniques based on interests. Fourth, providing
insight into Islamic laws in a job. Fifth, providing control and evaluation of
performance results.
Furthermore, the process of coaching ex-drug addicts with the application of syiir
tombo ati to develop adversity intelligence is using the methods of self-muhasabah,
counseling and motivation. Meanwhile, the change of adversity intelligence with the
application of syiir tombo ati to ex-drug addicts after getting coaching is being patient
and struggling in solving problems, self-introspection and adaptation, never giving up,
daring to accept past conditions, improving self-quality, accepting differences, self-
confidence, enthusiasm for innovation, and having high aspiration.

Acknowledgement
A deepest gratitude was conveyed to the Caretaker of Al Ghozali Islamic Boarding
School Kediri and Sirajuth Tholibin Dua Saman Al Hadad Islamic Boarding School
Blitar for the information provided during the study. Furthermore, the promoters and
academic community of UIN Sayyid Ali Rahmatullah Tulungagung who have helped
during the research.

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