Faith-Based Psychoeducation for Stress-Related Conditions in Nigeria: A Critical Narrative Review and the RAHMA-P5 Preventive Medicine Framework

Abstract

Background: Stress-related conditions contribute to psychological distress, sleep disruption, cardiovascular risk, functional impairment and reduced quality of life. Faith-sensitive psychoeducation may improve acceptability and engagement among Muslim communities, but it can also transmit unsupported claims when programmes lack evidence appraisal and information governance. Objective: To critically synthesise evidence on psychoeducation, faith-adapted psychological care, Islamic health practices and faith-based health promotion; to examine their relevance to Nigeria; and to develop a five-level RAHMA-P5 framework that incorporates primary, secondary, tertiary, quaternary and quinary prevention. Methods: A SANRA-informed critical narrative review was conducted. PubMed/MEDLINE, Scopus, Web of Science, PsycINFO and Google Scholar were purposively searched for peer-reviewed reviews, trials and observational studies on stress, psychoeducation, religion-adapted cognitive behavioural therapy, Islamic psychology, Qur'anic recitation, gratitude, prosocial behaviour, mosque-based health promotion, health literacy, health misinformation and the five levels of prevention. Nigerian health-system and mental-health literature was included for contextual analysis. Unpublished presentations, unverifiable citations, conference abstracts without full publications and claims unsupported by retrievable evidence were excluded. Synthesis: Evidence supports psychoeducation as a low-intensity intervention that can improve knowledge, coping and selected mental-health outcomes. Faith adaptation can enhance cultural fit when it follows the patient's preferences and remains clinically competent. Islamic concepts such as knowledge, gratitude, patient striving, trust, remembrance, goodness and mutual aid can be translated into stress literacy, cognitive reappraisal, behavioural activation, social support and referral. Evidence is less secure for direct disease-specific biological effects. The RAHMA-P5 model adds quinary prevention: coordinated protection against health misinformation, hearsay and misleading digital content through health literacy, source verification, trusted messengers, rapid correction and accountable communication. Conclusion: Islamic faith-based psychoeducation is best positioned as a measurable adjunct to preventive and clinical care, not as a substitute for assessment, treatment or public-health policy. RAHMA-P5 offers a culturally responsive but plural and rights based framework for Nigerian mosques, clinics, schools, workplaces, cooperatives and digital platforms. Its effectiveness and cost-effectiveness require prospective evaluation.