BACKGROUND: In mental health nursing practice, the Transactional Model of Stress and Coping developed by Lazarus and Folkman is widely used as the primary framework for stress management. However, developments in the literature indicate that in conditions of severe stress and existential crisis, particularly when stressors are immutable, purely secular cognitive restructuring approaches may be complemented by incorporating spiritual dimensions. Conceptual studies on meaning-making emphasise that efforts to search for meaning that do not lead to resolution can instead develop into rumination and prolonged psychological distress. This highlights the need for an integrative coping framework capable of providing stability of meaning and strengthening resilience at a more fundamental level. PURPOSE: This article aims to further refine and extend the framework for coping with stress by synthesiing the secondary appraisal process in Lazarus's model with the concept of tazkiyatun nafs (purification of the soul) as articulated by Ibn Qayyim al-Jawziyya, in order to propose a complementary coping approach that addresses the conceptual boundaries of a purely secular cognitive perspective by integrating cognitive appraisal with theocentric psychological depth. METHOD: This research is a conceptual and theoretical analysis utilising a discursive-integrative approach. A literature review was conducted narratively and purposefully using major scientific databases to identify key theoretical and conceptual works related to stress appraisal, meaning-based coping, and Islamic psychology. Literature was selected based on conceptual relevance and its contribution to the development of theoretical arguments, without conducting a systematic synthesis. The review process was guided by SANRA (Scale for the Assessment of Narrative Review Articles) to enhance reporting transparency. RESULTS: The analysis suggests a conceptual shift from the cognitive restructuring approach, which focuses on modifying the content of thoughts, toward the concept of spiritual purification, which emphasises refining the underlying framework of thinking itself. Comparative analysis suggests that while anthropocentric self-efficacy remains a vital adaptive resource, it may encounter conceptual boundaries when addressing stressors beyond individual control. Conversely, this article conceptualises Ibn Qayyim's framework of tawakkal (active reliance on God) as "Theocentric Efficacy", a construct that reframes experiences of helplessness within the dimension of transcendental meaning and strength. This process supports the theoretical progression from raghbah (affective inclination) to 'azam (firm determination), which is manifested in meaningful action and has the potential to contribute to the interruption of maladaptive rumination patterns. CONCLUSION: This theoretical synthesis produces the conceptual framework of Islamic Psychoreligious Coaching (IPsCo), which reconceptualises cognitive restructuring through spiritual purification grounded in Theocentric Efficacy. This model proposes that for Muslim individuals experiencing psychosocial distress, care can extend beyond symptom reduction toward attainment of inner tranquillity (nafs muṭma'innah) through the integration of spiritual meaning and coherent theological orientation. IPsCo is offered as a theoretical foundation that awaits empirical operationalisation and clinical validation in future research.
Hapsah et al. (Mon,) studied this question.