مقایسۀ رشد پس از سانحه، مقابلۀ مذهبی و تعهد مذهبی خانواده‌های شهدای مدافع حرم و جان‌باختگان عادی

در پژوهش حاضر خانواده‌های شهدای مدافع حرم و خانواده‌های جان‌باختگان عادی کل کشور از لحاظ متغیرهای رشد پس از سانحه، مقابلۀ مذهبی و تعهد مذهبی مورد مقایسه قرار گرفتند. جامعۀ آماری این پژوهش را خانواده‌های شهدای مدافع حرم و جان‌باختگان عادی کل کشور را تشکیل داده بودند که 212 نفر از آنان به‌صورت هَدفمند انتخاب و پرسشنامه‌های رشد پس از سانحه، مقیاس مقابلۀ مذهبی و پرسشنامۀ تعهد مذهبی را تکمیل کردند. روش این تحقیق نیز علّی مقایسه‌ای است و داده‌ها از طریق واریانس چندمتغیری در بستۀ نرم‌افزاری spss 27 تحلیل شدند. نتایج نشان داد که بین خانواده‌های شهدای مدافع حرم و جان‌باختگان عادی از لحاظ متغیرهای رشد پس از سانحه و تعهد مذهبی تفاوت معنادار اما از نظر مقابلۀ مذهبی (2.031=f و 0.01

comparison of post-traumatic growth, religious coping, and religious commitment between families of shrine defender martyrs and ordinary martyrs

the current study was conducted on a statistical population consisting of the families of martyrs who had defended the shrine and the families of ordinary martyrs across the country, who were compared in terms of, religious coping and religious commitment a total of 212 individuals were purposively selected the samples to complete the post-traumatic growth questionnaire, the religious coping scale, and the religious commitment questionnaire. the research was comparative causal and the data were analyzed through multivariate variance in spss-27 the results showed a significant difference between the families of martyrs who had defended the shrine and the families of ordinary martyrs in terms of post-traumatic growth variables and religious commitment, but there was no significant difference between the min terms of religious coping (f=2.031 and p<0.01). can be concluded from these findings that the families of martyrs who had defended the shrine perform better in response to the loss of their loved ones than the families of ordinary martyrs in post-traumatic growth and religious commitment.introductiondeath is complex phenomenon is understood and interpreted differently across cultures. the and classification of various types of death often reflect the cultural and biological experiences of those within a particular society. this cultural distinction influences how different societies confront and manage various forms of death (saramifar, 2023). one particularly significant form of death is mystical death or martyrdom, which is distinguished from other types of death in many cultures. martyrdom is often revered as one of the highest moral values and is considered the most notable and meaningful of human experiences.research shows that after experiencing adversity, such as the global challenges posed by the covid-19 pandemic, individuals may undergo positive developmental changes (stallard et al., 2021). theseexperiences can lead to a shift in how individuals perceive themselves, their lives, and the world around them.religious coping is a key aspect of coping with such stressors. religious coping strategies are essential tools that help individuals navigate life’s stressful experiences by drawing on religious teachings (imranet al., 2022). the level of a person’s religiosity strongly influences the coping methods they employ, and religious coping often becomes an integral part of the overall process of dealing with stress (derossettet al.,2021).another critical factor in how people cope with loss is their level of religious commitment. for many, religion is an integral part of life (zhanget al., 2017). numerous studies indicate that in times of stress, individuals frequently turn to religious practices to regain a sense of control, restore psychological balance find meaning in life, and maintain proper social relationships (formoso-suárez et al., 2022; sasaki kim, 2011; zinbauer pargament, 1998; paez et al., 2018).methodologythe current research is applied in terms of objectives and has a quantitative and causally comparative approach in data collection. the research population included the wives and children of shrine defenders and ordinary martyrs from eight provinces in the country (tehran, isfahan, west azarbaijan, razavi khorasan, qom, mazandaran, khuzestan, and fars. the sample was selected using a non-random purposive method based on the criteria established by the researchers. due to the unavailability of the exact number of shrine defenders’ families, with the support of the foundation of martyrs and veterans affairs, the researchers purposively selected 106 family members of shrine defender martyrs and 106 family members of ordinary martyrs from the same provinces; the total sample size thus reached 212.