A Growth-Oriented Therapeutic Model with an Emphasis on Time and Dimensions of Individual Responsibility According to the Opinions of Muslim Thinkers

  • Fatemeh Ghaseminiaei mrs
  • Masoumeh Esmaeily
  • Friborz Bagheri
Keywords: Islamic model, responsibility for existence, time, growth oriented therapy, hermeneutics


Objectives: Developing a unified and Islamic model of counseling about growth with an emphasis on how to face the process of time and the responsibility of existence. The purpose of this research is based on the emphasis on cultural psychology. Method: The method of this research is the use of Schleiermacher's classic hermeneutics, which by using coding on three levels, open, axial and selective, with a step-by-step examination of selected works of Islamic thinkers (Ibn Arabi, Suhravardi, Hassanzadeh Amoli and Javadi Amoli). Their construction has been done and it is in a format suitable to Islamic thought. The integration pattern obtained with the method of inductive and comparative logic is finally discussed in a practical approach in the form of goals, foundations, principles and therapeutic process. Findings: The findings show that the foundations of the formed model include the basis of perfection with principles (contradiction, desire for perfection, agency, hierarchy of existence, service, regularity and continuous creation, directionality and purposefulness). The basis of unity with principles (completion, connection of parts, acceptance and integration, fixed truth, immutability of the rules and causality of existence, balance and compatibility), the basis of immortality with principles (the desire to return to the origin, spatiality, temporality of existence, temporal integration, death, rotation existential). It is based on purposefulness with principles (leadership, power of creation, administration and continuity of existence, comprehensiveness). Conclusion: In this research, the goal of growth is to act on the divine circuit, which according to the foundations and principles specific to it, the person is recognized as responsible in the personal and communication dimensions. according to the scope and dimensions of his responsibility and by re-finding meaning in a different way at different levels of cognitive, emotional and behavioral solves personal and communication issues.


Bayat, M.; Rasulzadeh Tabatabai, K; Basharat, M.A. and Asgari, A. (2015). Designing integrated family therapy game models to treat children's externalizing problems, a qualitative research. Clinical Psychology and Personality, 15(2), 51-64.

Davis, S., & Davis, S. R. (1978). The federal principle: A journey through time in quest of a meaning. Univ of California Press.

Dolev, Y. (2018). Is ontology the key to understanding tense?. Synthese, 195(4), 1741-1749.

Evans, V. (2005). The meaning of time: polysemy, the lexicon and conceptual structure. Journal of linguistics, 41(1), 33-75.‏

Hassanzadeh Amoli, h. (2019). Self-knowledge lessons. Tehran: A. Lam. Mim

Hassanzadeh Amoli, h. (2013). fountain of love Besharat, 22

Hassanzadeh Amoli, h. (2014). Breathing point out of a thousand and one points. The universe of thought, 1

Ibn Arabi, m. A. (2012). Perfect huMan, translated by Mahmoud Mahmoud Gharab. Tehran: Jami

Ibn Arabi, M.A. Tree of existence, translated by Gul Baba Saidi (2020). Tehran: Zovar

Ibn Arabi, m. A. Foss al-Hakm, translated by Samad Mohd and Mohammad Ali

Mohd (2020). Tehran: Karnameh

Ivtzan, I., Gardner, H. E., Bernard, I., Sekhon, M., & Hart, R. (2013). Wellbeing through self-fulfilment: Examining developmental aspects of self-actualization. The Humanistic Psychologist, 41(2), 119.

Javadi Ameli, AD (2011). The true life of man in the Quran. Tehran: Isra

Javadi Ameli, A. (2010). The stages of ethics in the Quran. Tehran: Isra

Javadi Ameli, A. (2016). Right and duty in Islam. Tehran: Isra

Javadi Ameli, A. (2018). Society in the Qur'an. Tehran: Isra(

Khosropanahi, A.A. and Mirzaei, R. (2008). What is anthropology. Religious anthropology. 7(24). 35-56

Mendelowitz, E., & Schneider, K. (2008). Existential psychotherapy. Current psychotherapies, 295-327.

Suhravardi, Sh. A. (2012). A collection al-mosnafat, compiled by Henry Carbone. Institute of Cultural Studies and Research

Suhravardi, Sh. A. Hukmah al-Ishraq, translated by Fath Ali Akbari (2012). Tehran: Alam

Schopenhauer, A. (1819). The world as will and imagination, translated by Reza Valiyari (2018). Centeral Tehran.

Sadeghi, A.A. and Vasti, A.A. (2019). The effect of ontological basis in the production of religious anthropology theory. Kalam research paper. 7(12), 225-245.

Stigler, J. W., Shweder, R. A., & Herdt, G. E. (1990). Cultural psychology: Essays on comparative human development. In All but three of the chapters in this book are revised versions of presentations from two symposia held by the University of Chicago Committee on Human Development:" Culture and Human Development"(Oct 23-25, 1986) and" Children's Lives in Cultural Context"(Nov 5-7, 1987).. Cambridge University Press.

Velayati, A.A. (2018). Islamic culture and civilization. Tehran: Education publishing office