In everyday life, people may come across experiences from time to time that it is difficult to cope with the effects of internal or external stimuli. Because life is conceived and unpredictable to some obstacles, difficulties, natural and thoughtful risks. Man perceives and makes sense of the information or stimuli that reach him according to his own inner frame of reference, that is, phenomenological field. Therefore, the impact of any stimulus on different individuals may vary in the personal plan, as well as on the same individual. People can analyze their events from a religious or non-religious perspective. Both perspectives bring along specific interpretations with specific dynamics. The implications of the background of events may include religious language as well as purely non-religious (secular) references. Human beings develop various strategies to cope with the problems they face. Coping is the state of the individual's attitude or attitude towards the difficulties of life in different ways in terms of cognitive, affective and behavioral aspects. Religious coping is the struggle of the individual with his or her stance or attitude. In other words, religious coping is the use of religious-based cognitive, affective or behavioral strategies in tlije difficulties faced by the individual. It is possible to express this situation in the form of coping with stress and anxiety by getting support from faith. Patience, one of the methods of religious coping, is described in the language of psychology as the tendency to wait calmly by controlling anger in the face of frustration, distress and pain'. As it is understood from the definition, patience is considered as a process rather than an abruptly shaped attitude. In this process, the individual grieves. Mourning is the psychological response of an individual to any loss or change in his life, a compromise he enters with the 'truth' in order to achieve a balance between his inner world and his outer world. It is a long and painful process in which an individual makes sense in order to separate himself / herself from the person / object he / she loses after the loss of the other. However, a human being, defined as a bio-psycho-social entity, can react differently to the dramatic and traumatic events that he is subjected to. The individual who mourned what he loses can experience cognitive, sensory, emotional and behavioral situations in his own way. In this research, the question of how an individual takes an attitude in the process of coping with the difficulties of life is sought In this study, which has a qualitative design, the data were obtained through semi-structured interview and participatory observation within the purposeful sampling technique. In this context, individuals who were directly exposed to traumatic experiences were interviewed. In this context, the following questions were sought: How are religious people trying to cope with their difficulties? What kind of mourning process is experienced after the painful and traumatic events experienced? Do religious people react in the same patience process or do they show the same typological characteristics? Descriptive and content analysis techniques were used to analyze the data. In the descriptive analysis technique, the psychological experiences of individuals were tried to be analyzed with long quotations, and in content analysis, it was aimed to reach typologies based on common themes. In the meantime, a style of action that is appropriate to the "embedded theory-approach, which is one of the qualitative research methods, was adopted. Therefore, the relationship between cultural subjectivity and universality that came into play in the coping process, in other words, locality and universality was questioned. In this study, it has been investigated how patience in religious people has come into play in the face of undesirable events and which types of religious individuals have taken on while trying to overcome the difficulties. After the analysis of the findings, a comparison was made with Ross' model. Because Ross says that people who face the difficulties of life may be in the state of "denial", "anger", "bargaining", "depression" and "acceptance" in the mourning and coping process, and moreover, these states follow each other through a series. According to the findings, people showed "Confused", "Anxious", "Angry", "Silent" and "Submissionist" attitudes towards dramatic and traumatic events. Confused ones are in the first stage of a test of patience and endurance in the face of the endless loss experience and threat of life. Anxious ones are people who sometimes are in dilemma about human freedom and responsibility. Angry people are individuals who manifest his or her reaction with anger both to himself, to the social environment and to God. The silent man is the one who maintains his silence even if he encounters the difficulties of life that undermine his belief. Surrenders are those who submit to fate and try to accept the events that come to the fore without questioning the underlying cause. As it is understood from the research results, people do not experience these situations sequentially and gradually. What Ross calls "denial"is "confusion" in Muslim culture; it can be said that what he called "acceptance" coincided with "surrender" attitude. However, according to our research, it was concluded that these situations in which religious people live in the face of difficulties are not categorical stages that follow each other through the sequence, but are categorical types that become evident independently from each other. Essentially, each type referred to herein refers to a unique attitude. In other words, people who encounter unpredictable returns of life can pass to any of these situations without taking a certain order. These types are thought to be related to individual's awareness, perception and emotional structure. These attitudes can also be conceptualized as human types that manifest against the challenges of life. At this point, it can be said that the human types reached reflect cultural subjectivity. The qualitative studies to be conducted in different samples on the same subject can be compared with the results obtained from this research. Thus, coping patterns specific to Muslim Turkish culture can be developed. [ABSTRACT FROM AUTHOR]