Suffering has always been an integral part of human experience in war and crisis; however, existential psychology (with an emphasis on posttraumatic growth) and the Qur'anic perspective (with a focus on transcendence through Ibtila') offer fundamentally different frameworks for its understanding. This study aims to conduct a conceptual-comparative analysis of the explanatory capacities of these two discourses in order to elaborate its theoretical implications for designing psychological interventions that are compatible with the cultural-religious context of Islamic societies. This research employs a descriptive-analytical and comparative methodology. The theoretical foundations of posttraumatic growth were first formulated based on the works of Frankl, Yalom, Tedeschi, and Calhoun, alongside the conceptualization of Ibtila' as derived from the Qur'an. The two discourses were then systematically compared across four axes: the source of meaning, the ultimate purpose of suffering, the role of patience (ṣabr), and the indicators of transcendence. The findings of the comparative analysis indicate that both discourses recognize suffering as a context for positive transformation and emphasize the central role of the individual's active attitude. However, significant approach-based differences emerge between them: in the existential psychological discourse, meaning is constructed by the individual, and its goal is psychological and existential growth within this worldly life. In the Qur'anic discourse, meaning is rooted in divine wisdom, with the ultimate aim being proximity to God and otherworldly reward. Furthermore, the concept of ṣabr (patience) in the Qur'an, unlike psychological resilience, carries devotional and multidimensional dimensions that encompass three domains: obedience, abstinence from sin, and endurance of affliction. This study demonstrates that the concept of ṣabr in the Qur'an possesses capacities that extend beyond psychological resilience. The proposed integrative conceptual model—based on reinterpreting Ibtila' as a framework for meaning-making, cultivating active ṣabr, and utilizing indigenous spiritual resources—can serve as a theoretical foundation for developing culturally and spiritually sensitive interventions compatible with Islamic contexts. The clinical effectiveness of this model, however, requires evaluation through future empirical research, including clinical trials with war-affected populations.