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Relationship Between Support Systems, Human Nature, and

Religiosity in Identity Development

Nor Faridah Mat Nong

, Mohd Zubir Awang

Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA)

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000009

Received: 10 December 2025; Accepted: 16 December 2025; Published: 24 December 2025

ABSTRACT

The contemporary fragmentation of selfhood necessitates a shift toward a multi-dimensional theoretical

framework that transcends disciplinary isolation by integrating psychological needs with ontological truths.

Utilizing a qualitative systematic inquiry grounded in Content Analysis and Thematic Analysis of current

psychosocial and theological literature, this research identifies identity development as a perpetual, non-linear

negotiation between the intrinsic drive for autonomy and the communal pressure for conformity. Findings reveal

that the efficacy of support systems is fundamentally moderated by their volitional quality, where

autonomysupportive contexts facilitate integrated self-structures, while controlling environments—

characterized by guilt or conditional regard—risk psychological fragmentation and "brittle" identity foreclosure.

Crucially, this study integrates a robust Islamic finding, proposing that authentic identity is anchored in the

preservation of the Fitrah (Human nature) through the dual regulatory ropes of Hablun Min Allah (the vertical

connection) and Hablun Min al-Nas (the horizontal connection). Within this paradigm, the ultimate

developmental objective is the cultivation of Taqwa (God-consciousness) through Ikhlas (sincerity), effectively

shifting the focus from mere social compliance to a volitional, self-endorsed internalization of faith. This process

is not a static endpoint but a lifelong journey of Istiqamah (steadfastness), where high-quality support—

characterized by Ihsan (excellence) and Rifq (gentleness)—allows the individual to resolve the autonomy-

conformity dialectic without falling into the spiritual duality of hypocrisy. Consequently, identity emerges as a

dynamically regulated equilibrium, necessitating pedagogical and community interventions that honor both the

individual’s agentic striving and their sacred relational embeddedness within a divinely centered ecosystem.

Keywords: Identity Formation, Autonomy-Supportive Contexts, Religiosity, Self-Determination, Relational

Developmental Systems

INTRODUCTION

Contemporary society, characterized by unprecedented connectivity through digital technologies and globalized

networks, paradoxically witnesses intensifying crises of belonging and coherent self-definition (Arnett, 2024).

Emerging adults navigate an increasingly complex identity landscape wherein traditional anchors familial

structures, religious institutions, stable career trajectories have destabilized, generating what some scholars term

"identity paralysis" amid overwhelming choice (Schwartz et al., 2021). The pervasive anxiety surrounding

fundamental existential questions Who am I? Where do I belong? What constitutes my authentic self? has

become a defining feature of modernity, despite proliferating therapeutic interventions and self-optimization

frameworks. Yet academic discourse, for all its meticulous examination of discrete identity determinants, has

failed to produce a satisfying, integrated account of how coherent selfhood actually crystallizes from the

bewildering confluence of influences that shape human development.

Researchers have extensively documented the stabilizing effects of social support networks (Bronfenbrenner &

Morris, 2006), meticulously mapped innate psychological needs (Ryan & Deci, 2017), and explored religious

identity formation (Smith & Snell, 2009). However, these scholarly traditions developmental psychology,

sociology of religion, evolutionary psychology operate largely within disciplinary silos, generating partial truths

inadequate for comprehending the lived complexity of identity development. The familial safety net, the

hardwired striving for meaning and autonomy, the inherited or chosen spiritual worldview these threads remain

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frustratingly unintegrated within a coherent theoretical tapestry. This conceptual fragmentation is not merely an

academic inconvenience; it produces tangible consequences for intervention design, pedagogical practice, and

clinical treatment, all of which require a nuanced understanding of how these forces interact dynamically rather

than additively.

Recent theoretical advances, particularly integrative models emerging from positive psychology and relational

developmental systems perspectives (Davis et al., 2022; Li, 2022), suggest promising pathways toward synthesis.

These frameworks emphasize need-based motivation, multilevel socialization processes, and bidirectional

relationships between religiosity and well-being, explicitly attempting to bridge previously disconnected

domains. Yet even these innovative approaches require further critical examination and elaboration, particularly

regarding the quality of support systems, the conditional effects of religiosity, and the cultural specificity of

autonomy-conformity tensions.

This conceptual analysis therefore pursues three interrelated objectives. First, we critically synthesize

contemporary scholarship on support systems, human nature (specifically, Self-Determination Theory's basic

psychological needs), and religiosity to identify convergences, contradictions, and theoretical gaps. Second, we

advance an integrative framework that positions identity as a dynamic negotiation between intrinsic drives for

autonomy and external pressures for conformity, mediated by the quality of support and the nature of religious

engagement. Third, we articulate implications for research, practice, and policy that honor the full complexity

of identity development rather than reducing it to simplistic prescriptions. The urgency of this endeavor stems

from recognition that incomplete theoretical models generate incomplete and potentially harmful interventions

in the lives of individuals struggling to construct authentic, sustainable identities in an increasingly fragmented

world.

LITERATURE REVIEW

Self-Determination Theory and Intrinsic Motivation

The academic discourse on identity development traces its modern origins to Erikson's (1968) psychosocial stage

theory, which positioned identity formation as a central developmental task of adolescence, resolved through

exploration and commitment. Erikson's framework, while foundational and enduringly influential, has faced

mounting criticism for its Western-centric assumptions, linear developmental trajectory, and insufficient

attention to cultural variation and ongoing identity renegotiation across the lifespan (Arnett, 2000; Schwartz et

al., 2011). Contemporary scholars increasingly recognize identity not as a discrete stage to be ‘achieved’ but as

a perpetual process of construction, deconstruction, and reconstruction extending well into emerging adulthood

and beyond (Côté, 2018).

Sociological perspectives, particularly Bourdieu's (1986) theory of social and cultural capital, illuminated how

external support systems family networks, community institutions, educational structures provide both material

resources and symbolic frameworks that scaffold self-perception and social positioning. Bronfenbrenner's (1979)

ecological systems theory further specified these influences across nested environmental levels (microsystem,

mesosystem, exosystem, macrosystem), emphasizing reciprocal person-environment interactions. However,

these structuralist accounts, while revealing the architecture of social influence, risk portraying individuals as

passive recipients of environmental forces rather than active agents who selectively appropriate, resist, or

transform external pressures (Giddens, 1991). Recent relational developmental systems approaches attempt to

correct this imbalance by foregrounding bidirectional influences and individual agency within contextual

constraints (Lerner et al., 2021), yet the specific mechanisms through which agency operates remain

underspecified.

Self-Determination Theory (Ryan & Deci, 2017) addresses this gap by positing three universal basic

psychological needs-autonomy (experiencing volition and self-endorsement), competence (experiencing

effectiveness), and relatedness (experiencing meaningful connection)-whose satisfaction is essential for optimal

development, well-being, and internalization of values. SDT distinguishes between autonomy-supportive

contexts, which acknowledge individuals’ perspectives and provide choice within structure, and controlling

contexts, which pressure compliance through external contingencies or guilt induction. Extensive empirical

evidence demonstrates that autonomy-supportive parenting, teaching, and community environments predict

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greater internalization of values, intrinsic motivation, psychological adjustment, and authentic identity

development (Vansteenkiste et al., 2020).

Recent applications of SDT to religious contexts reveal nuanced dynamics. Maternal promotion of volitional

functioning (PVF) in religious socialization—wherein parents support adolescents' autonomous engagement

with religious practices rather than imposing rigid compliance predicts greater internalization of religious values

and downstream civic engagement among Muslim American youth (Durgel et al., 2020). Similarly,

internalization of religious practices such as Sabbath-keeping relates to well-being via basic need satisfaction,

but only when experienced as autonomously motivated rather than externally pressured (Hales, 2023). These

findings suggest that the quality of religious socialization specifically, whether it supports or thwarts autonomy

fundamentally shapes whether religiosity stabilizes or constrains identity development.

However, SDT's emphasis on autonomy has faced criticism for potential Western individualistic bias, with

scholars questioning whether autonomy needs are genuinely universal or culturally specific (Iyengar & Lepper,

1999). Cross-cultural research offers mixed evidence: some studies document autonomy's universal importance

(Chen et al., 2015), while others highlight cultural variation in how autonomy is conceptualized and enacted

(Markus & Kitayama, 2003). Recent work attempts synthesis by distinguishing autonomy (experiencing

volition) from independence (separateness from others), arguing that the need for autonomy is universal, but its

expression is culturally shaped (Ryan & Deci, 2017). Nonetheless, the autonomy-conformity tension in identity

development, particularly within collectivist or religiously conservative contexts, demands further theoretical

elaboration.

Religiosity's Dual Function: Anchoring and Constraint

The sociology and psychology of religion have long recognized religion's multifaceted role in identity formation.

Durkheim's (1995) classical account emphasized religion's function in reinforcing collective solidarity and

shared moral frameworks, while Berger's (1967) phenomenological approach portrayed religion as a "sacred

canopy" providing ultimate meaning and legitimating social order. These structural-functionalist perspectives,

while illuminating religion's integrative social functions, often minimize individual variation in religious

experience and the potential for religious frameworks to generate conflict rather than cohesion (Asad, 1993).

Contemporary empirical research reveals religiosity's paradoxical effects on identity development. On the

stabilizing side, religious communities provide belonging, meaning-making frameworks, and moral guidance

that satisfy fundamental psychological needs (Pargament, 2013; Park, 2013). Longitudinal studies document that

stable religious identity predicts greater life satisfaction, purpose, and psychological resilience during

identitychallenging transitions (Hardy et al., 2020). Qualitative research on collective religious transformations,

such as hijra (religious migration) among Indonesian Muslims, demonstrates how religious frameworks can

restore significance and provide coherent collective identity during periods of uncertainty (Wulandari et al.,

2022).

Conversely, religiosity can constrain identity when enacted through controlling socialization or rigid dogmatism.

Empirical evidence shows that religious pressure during periods of doubt predicts lower spiritual self-mastery

and poorer adjustment (Miner et al., 2022), suggesting that controlling religious contexts undermine the

exploratory processes essential for authentic identity formation. Among sexual and gender minority youth,

religiously based family expectations predict elevated depression, particularly when they conflict with emerging

authentic self-understanding (Gibbs & Goldbach, 2020). Longitudinal analyses reveal that strict or highly

prescriptive religious environments can precipitate religious deidentification in emerging adulthood, especially

when family religiosity is experienced as controlling rather than supportive (Brenner, 2021; Horwitz & Garver,

2020).

This dual function aligns with SDT's predictions: religiosity stabilizes identity when internalized through

autonomy-supportive socialization, satisfying needs for meaning (competence), community (relatedness), and

authentic commitment (autonomy). Religiosity constrains identity when imposed through controlling

socialization, generating introjected or externally regulated motivation that fails to integrate with authentic

selfunderstanding (Ryan et al., 1993). Recent integrative frameworks, such as the Positive Religious and Spiritual

Development (PRSD) model (Davis et al., 2022; Li, 2022), explicitly synthesize need-based motivation,

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multilevel socialization contexts, and bidirectional religiosity-well-being relationships, offering promising

theoretical architecture for understanding these conditional effects.

Support System Quality: Beyond Mere Presence

Traditional psychosocial models (Cohen & Wills, 1985; Lakey & Orehek, 2011) often conflated social support

with its mere availability. However, contemporary scholarship, particularly through the lens of

SelfDetermination Theory (SDT), argues that the efficacy of support is contingent upon its volitional quality

(Soenens & Vansteenkiste, 2020). Support that is autonomy-supportive characterized by perspective-taking and

the provision of rationale fosters identity integration. Conversely, "controlling support," despite benevolent

intentions, utilizes psychological pressure (guilt-induction or conditional regard) to enforce conformity, often

resulting in identity foreclosure or fragmented self-structures (Vansteenkiste et al., 2020).

In the Islamic paradigm, support quality is not merely a psychological luxury, but a theological necessity rooted

in the dual obligation of Hablun Min Allah (the vertical rope to Allah) and Hablun Min al-Nas (the horizontal

rope to humanity). A "high-quality" support system is one where the horizontal dimension (Hablun Min al-Nas)

serves as a conduit for the vertical dimension (Hablun Min Allah), rather than an obstacle to it. Vertical Support

(Hablun Min Allah) as the Ultimate Autonomy Base: The relationship with the Divine provides an ontological

anchor that transcends human volatility (Mat Nong, et al., 2022). The ultimate goal of Islamic support is to

preserve the Fitrah (innate nature) and facilitate Ikhlas (sincerity/internalized devotion). When the vertical

connection is strong, the individual develops a resilient self-identity that is less dependent on external social

validation. Like Ryan &Deci, (2017) state This aligns with the psychological need for autonomy, where actions

are self-endorsed rather than externally coerced.

Horizontal Support (Hablun Min al-Nas) as Tarbiyah: Human relationships (parents, peers, and mentors)

represent horizontal support. Critically, if Hablun Min al-Nas becomes "controlling" imposing religious practice

through social shame or conditional love it creates a rupture in the vertical relationship. Coercive socialization

often produces Nifaq (outward conformity with inward resentment), which is the antithesis of a mature religious

identity. Authentic Islamic support must mirror the Prophetic methodology of Rifq (gentleness) and Nasihah

(sincere counsel), which provides the "structure with choice" necessary for the internalization of values.

The tension between individual autonomy and communal conformity is often viewed as a Western vs. Eastern

dichotomy. However, a nuanced Islamic critique reveals that volition is central to both. In Southeast Asian

Muslim contexts, identity is formed through a "co-creative" process where the community (Nas) provides the

ethical scaffolding, but the individual heart (Qalb) must choose to commit to the Divine (Allah).

Research indicates that when parents utilize autonomy-supportive religious modeling, the intergenerational

transmission of values is not only stronger but also associated with higher psychological well-being (Durgel et

al., 2020). This suggests that high-quality support in Islam is not about the absence of boundaries, but about the

quality of the interaction within those boundaries. When Hablun Min al-Nas is characterized by warmth and

respect for the individual's agency, it strengthens the Hablun Min Allah, leading to a harmonious and integrated

spiritual identity.

Toward an Integrative Framework for Supportive Identity Development

The current landscape of identity research has successfully pivoted from static, cross-sectional observations

toward dynamic, process-oriented models that attempt to reconcile psychological needs with religiosity (Davis

et al., 2022; Li, 2022). Methodological shifts toward longitudinal designs and daily diary entries (Padilla-Walker

& Nelson, 2020) have begun to capture the "lived" experience of identity negotiation. However, while these

advancements offer a sophisticated architectural sketch, they often remain epistemologically anchored in

Western-centric paradigms that struggle to account for the metaphysical dimensions of personhood found in

Islamic and collectivist contexts. The literature effectively documents the "what" of identity development but

frequently falters in explaining the "why" of spiritual internalization within non-Western sociocultural

ecosystems.

Significant critical gaps persist, particularly concerning the internal mechanisms that convert religious practice

into a self-endorsed, internalized identity. We currently lack a granular understanding of how autonomy support

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functions in environments where communal harmony is prioritized over individual differentiation. Furthermore,

the temporal dynamics of identity negotiation specifically how an individual navigates the moment-to-moment

tension between personal volition and religious conformity remain underexplored (Durgel et al., 2020). There is

also a notable absence of research regarding marginalized populations within the Muslim world, such as

immigrant youth or those facing multiply marginalized identities, who must navigate a complex nexus of heritage

culture, host-culture secularism, and authentic spiritual self-understanding (Gibbs & Goldbach, 2020).

Fundamentally, existing theoretical frameworks tend to treat the interaction between social support and

religiosity as linear or additive, failing to capture the dialectical and often antagonistic nature of identity

formation. A genuine integration requires moving beyond "A + B = C" logic to a model that acknowledges the

recursive tension between intrinsic drives and external social pressures. Modern psychological theories often

present autonomy and conformity as a binary, whereas in an Islamic developmental context, these forces operate

in a sophisticated, symbiotic regulation. Without a framework that honors the conditional nature of religiosity's

effects across different timescales, our understanding of identity remains fragmented and conceptually

incomplete.

To address these gaps, this bridging psychological volition to Islamic ontology proposes an Islamic Integrative

Framework that conceptualizes identity through the dual regulatory ropes of Hablun Min Allah (the vertical

connection) and Hablun Min al-Nas (the horizontal connection). In this model, identity is not a static destination

but a dynamically regulated negotiation (Mat Nong et al. 2022). The vertical dimension (Hablun Min Allah)

provides the ontological anchor of Ikhlas (sincerity) and Fitrah (innate nature), which acts as the ultimate source

of volitional autonomy. Simultaneously, the horizontal dimension (Hablun Min al-Nas) provides the Tarbiyah

(nurturing) and social scaffolding. The "quality" of the support system is determined by its ability to ensure that

horizontal pressures do not sever the vertical connection, transforming outward conformity into internalized

conviction. This integrative approach positions the autonomy-conformity tension not as a conflict to be resolved,

but as a catalyst for spiritual and psychological maturity.

METHODOLOGY

This study uses rigorous conceptual synthesis to integrate contemporary psychosocial theories with Islamic

ontology. Qualitative Content Analysis and Thematic Analysis are used to interpret and recreate identity research

beyond a literature study. This approach is based on the belief that identity development problem demands deeper

conceptual integration rather than mere data. This study creates a cohesive, integrated paradigm for empirical

testing by discovering patterns between Western psychological frameworks and Islamic metaphysics.

Systematic searches were performed in Scopus, Web of Science, PsycINFO, and Islamic scholarly repositories.

The search method addressed "identity formation," "self-determination theory," "autonomy support," "religious

internalization," and "Islamic psychology." The temporal span was limited to 2020–2025 to include the latest

longitudinal and daily-diary data while preserving seminal publications (Erikson, 1968; Ryan & Deci, 2017) as

foundational anchors. Based on over 400 records, 417 unique papers were examined. Selection was based on

theoretical relevance to the autonomy-conformity dialectic, empirical rigor in evaluating religious socialization,

and ability to inform an integrated Islamic-psychological framework.

The analysis had two qualitative phases that overlapped: a) Thematic Analysis: Recursive coding of literature

identified cross-cutting psychological themes such support system quality (autonomy-supportive vs.

controlling), motivation kinds (autonomous vs. controlled), and identity salience temporal variations. b)

Qualitative Content Analysis: This deeper interpretation explored the concepts of "autonomy" and "conformity"

in cultural and religious writings. We examined how Western concepts like volition interact with Islamic concepts

like Fitrah (innate nature), Ikhlas (sincerity), and Nifaq. The Hablun Min Allah (vertical) and Hablun Min al-

Nas (horizontal) regulatory systems were identified as the main identity moderators.

The third phase synthesized these ideas into an Islamic Integrative Framework. We consciously abandoned

linear, additive models for a dialectical conception of identity as a "dynamic equilibrium." This approach

recognizes that the human self is an agentic soul (Ruh) on a temporal purification trip (Tazkiyah). This synthesis

offers a comprehensive, multi-dimensional perspective by constantly comparing psychological outcomes to

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Taqwa (God-consciousness). This methodology argues that theoretical study is a high-order scientific activity

that can help us understand the human predicament psychologically and spiritually.

FINDING AND DISCUSSION

Identity as Dynamic Negotiation

Human beings are fundamentally characterized by a tension between two powerful motivational forces: the

intrinsic drive toward autonomy, authenticity, and self-determination (Ryan & Deci, 2017), and the equally

fundamental need for belonging, connection, and integration within social groups (Baumeister & Leary, 1995).

Identity development unfolds as a perpetual negotiation between these competing imperatives neither of which

can be fully satisfied without compromising the other, yet both of which demand ongoing attention for

psychological well-being.

This dialectic manifests across developmental contexts. Adolescents simultaneously crave peer acceptance and

strive to differentiate themselves from peers. Emerging adults seek to honor family values while forging

independent life paths. Religious individuals desire community belonging while wrestling with doubts or

divergent beliefs. The identity that emerges from these negotiations is not a stable endpoint but a dynamic

equilibrium a temporarily settled arrangement that will inevitably be disrupted by developmental transitions,

contextual changes, or internal evolution.

Critically, this negotiation is not a neutral process but is fundamentally shaped by the quality of one's social

ecology. Support systems can facilitate this negotiation by providing autonomy-supportive contexts that honor

both connection and self-determination, or they can undermine it by imposing false dichotomies that force

individuals to choose between authenticity and belonging. Similarly, religious frameworks can facilitate

negotiation by offering meaning-making resources that individuals can autonomously appropriate, or they can

undermine it by demanding rigid conformity that precludes authentic self-exploration.

Critically, this negotiation finds its ontological completion within the Islamic framework through the dual

regulatory ropes of Hablun Min Allah (the vertical relationship with the Divine) and Hablun Min al-Nas (the

horizontal relationship with humanity). While Western psychological models emphasize the friction between

autonomy and belonging, the Islamic perspective posits that true authenticity is anchored in Ikhlas (sincerity),

where the individual’s volitional drive is harmonized with spiritual submission. A support system that

overemphasizes horizontal conformity (Hablun Min al-Nas) through controlling socialization—such as

guiltinduction or conditional regard—risks fracturing the vertical connection (Hablun Min Allah). Such coercion

may produce outward compliance but fails to nurture the Fitrah-based internalization necessary for a resilient

religious identity. Therefore, the "quality" of a support system must be evaluated by its ability to provide a

horizontal environment of Rifq (gentleness) and Nasihah (sincere counsel) that empowers the individual to

autonomously navigate their vertical spiritual commitment without the psychological fragmentation of social

hypocrisy (Nifaq).

Support System Quality as Critical Moderator

The impact of support systems on the dynamic negotiation of identity is fundamentally conditional upon their

quality specifically, whether the social ecology is autonomy-supportive or controlling. Autonomy-supportive

contexts facilitate the dialectic between belonging and self-determination by acknowledging the individual's

internal frame of reference, providing meaningful choice within a structured environment, and validating the

need for both connection and differentiation as legitimate developmental milestones. Conversely, controlling

contexts disrupt this negotiation by pressuring compliance through conditional regard, guilt induction, or

external contingencies, effectively forcing a choice between authentic self-expression and social acceptance.

Empirical evidence confirms that autonomy-supportive environments act as a catalyst for positive identity

outcomes, fostering deeper exploration, integrated commitments, and a resilient identity structure capable of

navigating life transitions. In contrast, controlling socialization often driven by a desire for immediate conformity

predicts maladaptive trajectories such as premature identity foreclosure, internalizing symptoms, and a "brittle"

sense of self that remains vulnerable to crisis when external supports are removed. Importantly, high-quality

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support is not synonymous with permissiveness; rather, it represents a synthesis of warmth, clear structural

boundaries, and the provision of rationale, which respects the individual’s agency even while setting limits.

From an Islamic perspective, this "quality of support" is the practical manifestation of Ihsan (excellence and

spiritual beauty) within the realm of Hablun Min al-Nas (horizontal relationships). Ihsan in a support system

requires the supporter to act with the awareness that their nurturing is a trust (Amanah), necessitating a move

away from coercive control toward a methodology of Rifq (gentleness). The ultimate objective of this

highquality moderation is the cultivation of Taqwa (God-consciousness)—an internal regulatory mechanism that

signifies a fully internalized identity. Unlike controlling support, which may produce outward conformity but

risks fostering Nifaq (hypocrisy), autonomy-supportive Tarbiyah ensures that religious practice is self-endorsed

and rooted in Ikhlas (sincerity). In this framework, the support system does not impose an identity; instead,

through Ihsan-centric guidance, it provides the "choice within structure" that allows the individual to develop a

robust vertical connection (Hablun Min Allah) characterized by genuine spiritual conviction.

The influence of these moderating factors varies across the developmental lifespan and relational contexts. While

family systems exert the most potent influence on identity trajectories during adolescence and emerging

adulthood, peer and institutional contexts (such as religious organizations) provide critical additional scaffolding.

However, the efficacy of these broader social layers remains largely moderated by the foundational quality of

proximal relationships. Thus, for a support system to be an effective moderator of religious and psychological

growth, it must transition from a model of external regulation to one that empowers the individual's internal

Taqwa, ensuring that identity is a volitional act of worship rather than a response to social pressure.

Religious Internalization: Autonomous vs. Controlled Motivation

Religiosity's effects on identity development are fundamentally contingent upon the quality of religious

motivation specifically, whether religious beliefs and practices are autonomously internalized or experienced as

externally controlled (Ryan et al., 1993). Autonomous religious motivation reflects genuine personal

endorsement, experienced as emanating from one's authentic values and integrated self. Controlled religious

motivation reflects compliance with external pressures or internal guilt, experienced as imposed rather than

chosen. This distinction maps onto SDT's regulatory continuum (Ryan & Deci, 2017): external regulation

(compliance to avoid punishment or gain reward), introjected regulation (compliance to avoid guilt or shame),

identified regulation (personal valuing of behavior), and integrated regulation (full alignment with core values

and self). Research demonstrates that more autonomous forms of religious motivation predict greater well-being,

psychological adjustment, and stable identity, while controlled forms predict distress, identity conflict, and

eventual religious deidentification (Miner et al., 2022; Hales, 2023).

Crucially, the same religious practice can be autonomously or controlled motivated depending on socialization

context. Sabbath observance, prayer, or community participation can satisfy basic needs when autonomously

chosen and integrated with self-understanding, or they can stop needs when externally imposed and experienced

as constraining (Hales, 2023). This explains religiosity's paradoxical effects: it stabilizes identity for those who

have autonomously internalized religious frameworks, while constraining identity for those experiencing

religious participation as externally controlled. The process of religious internalization is fundamentally shaped

by socialization quality. Autonomy-supportive religious socialization wherein parents, religious leaders, or

communities encourage personal exploration, respect doubt and questioning, and support self-endorsed

commitment facilitates autonomous internalization (Durgel et al., 2020). Controlling religious socialization

wherein authorities demand conformity, suppress doubt, and threaten rejection for non-compliance undermines

autonomous internalization and generates either controlled compliance or eventual rejection.

The framework’s cross-cultural applicability requires distinguishing autonomy (volition) from

independenceseparateness (Markus & Kitayama, 2003). In collectivist contexts, identity formation emphasizes

integration with family and community (Shweder et al., 2006). However, healthy development still requires that

this integration be autonomously chosen. An individual in a collectivist culture can experience profound

autonomy when choosing to honor family expectations, provided this choice reflects a personal valuing of social

harmony rather than mere compliance with external pressure (Ryan & Deci, 2017). Cross-cultural studies

confirm that autonomy support predicts well-being globally when measured as volitional functioning (Chen et

al., 2015). What varies culturally is not the importance of autonomy but the specific behaviors through which

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autonomy is expressed and the relative emphasis on autonomy versus relatedness in cultural narratives (Capitano

& Naudé, 2020; Mohamed et al., 2024). This cultural nuance has critical implications for identity development.

In collectivist contexts, identity formation may emphasize integration with family and community more than

differentiation, but healthy development still requires that this integration be autonomously chosen rather than

externally imposed. Controlling socialization that demands conformity without respect for volition undermines

identity development across cultural contexts, even when the content of conformity aligns with cultural values.

Conversely, autonomy-supportive socialization that encourages self-endorsed commitment to cultural values

facilitates identity development across contexts.

Theologically, this psychological distinction between autonomous and controlled motivation finds its ultimate

expression in the Islamic concepts of Ikhlas (sincerity) and Nifaq (hypocrisy). In the Islamic paradigm, the

internalization of faith (Iman) is not a product of external coercion but an awakening of the Fitrah (innate nature).

The Quranic mandate, "There shall be no compulsion in [acceptance of] the religion" (Surah Al-Baqarah, 2:256),

establishes a divine foundation for autonomy-supportive religious environments. Authentic religious identity

requires Tasdiq bi al-qalb (attestation by the heart), which is inherently a volitional act. When socialization relies

on controlling mechanisms leveraging Hablun Min al-Nas (horizontal social pressure) to force compliance it

risks fostering Nifaq (outward conformity with inward rejection), which represents the theological equivalent of

introjected or external regulation.

Furthermore, a high-quality support system facilitates the transition from social compliance to Taqwa

(Godconsciousness). In this state, the individual’s motivation is "integrated," where religious duties are

performed Lillahi Ta'ala (purely for Allah). This vertical connection (Hablun Min Allah) provides the spiritual

autonomy necessary to resist negative peer or social pressures. As argued by Al-Ghazali (2005), true Tarbiyah

(education) should focus on polishing the heart rather than merely enforcing behavior; when the heart is nurtured

through Rifq (gentleness) and Hikmah (wisdom), the individual’s identity becomes a stable, self-endorsed

manifestation of their faith. Thus, the integration of Islamic ethics with psychological volition suggests that

religious internalization is most successful when the horizontal support system (Hablun Min al-Nas) mirrors the

Prophetic model of autonomy support, allowing the Fitrah to flourish without the psychological fragmentation

of coerced conformity.

Temporal Dynamics: Identity as Process

The framework posits identity not as a static developmental terminus, but as a fluid, ongoing negotiation. While

traditional stage models, most notably Erikson’s (1968) theory framed identity as a discrete task to be resolved

in adolescence, contemporary evidence necessitates a shift toward a lifelong evolutionary perspective. Identity

is a "dynamic equilibrium," perpetually reshaped by developmental transitions, ecological changes, and internal

maturation. Within an Islamic ontological framework, this continuous evolution mirrors the journey of Tazkiyah

al-Nafs (purification of the soul), where the self is in a constant state of becoming. The objective of this process

is not merely a "stable self" in the secular sense, but the cultivation of a "sound heart" (Qalb al-Salim) that

remains resilient across the shifting tides of life.

At micro-timescales, identity processes manifest through immediate situational tensions between autonomy and

social conformity (Luyckx et al., 2008). Individuals daily navigate whether to voice authentic beliefs or comply

with external expectations from family, peers, or religious institutions. These momentary fluctuations align with

the linguistic root of the heart in Islam, the Qalb which literally signifies "that which turns" or "fluctuates." Each

micro-decision acts as a moment of Niyyah (intention), where the individual’s internal Fitrah (innate nature)

either aligns with or is pressured by horizontal social forces (Hablun Min al-Nas). These microscopic

negotiations are the building blocks of a person's longer-term trajectory, where repeated self-endorsed choices

lead to the internalization of faith and values. At meso-timescales, identity is characterized by fluctuations in

salience and commitment during significant transitions, such as entering university or questioning inherited

beliefs. These periods of destabilization are often viewed as "identity work," involving increased exploration and

the reassessment of previous loyalties. From an Islamic perspective, these intervals represent periods of Ibtila’

(divine testing) and Mujahadah (spiritual striving). The quality of the support system during these transitions

determines whether the individual experiences a productive reconsolidation of identity—rooted in Ikhlas

(sincerity)—or falls into a state of spiritual alienation. Rather than a crisis, these meso-scale fluctuations are

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opportunities for the individual to re-appropriate their religious and personal values volitionally, ensuring they

are not merely "inherited" but "earned" through reflection.

At macro-timescales, identity undergoes profound renegotiations during major life transitions and unpredictable

crises. Every life event from career shifts to the loss of loved ones reopens the dialectic between personal

autonomy and communal conformity (Horwitz & Garver, 2020). This lifelong pursuit of consistency is

encapsulated in the Islamic concept of Istiqamah (steadfastness). While the self must adapt to new contexts, its

core remains anchored in a vertical connection to the Divine (Hablun Min Allah). The synthesis of these

timescales yields a model where identity is not a rigid monument but a river: it is forever in motion, carving new

channels through diverse terrains, yet guided and constrained by the "banks" of its foundational values. The

identity that emerges is not a monument but a river, constantly carving new channels while constrained by its

banks, forever in motion while maintaining recognizable form. Synthesizing these elements yields an integrative

process model of identity development as diagram below:

Diagram 1: Integrative Process of Support system and Identity Development

Sources: Nor Faridah & Mohd Zubir 2025

Note: Identity development involves a dynamic interaction between two essential human orientations: Autonomy

& Authenticity ‘Hablun Min Allah’ and Belonging & Connection ‘Hablun Min al-Nas’. Support systems can be

autonomy-supportive (volitional internalization, sincerity, and integrated religion) or controlling (external

conformity, hypocrisy, and fragile identity), regulating the process. Identity changes with time micro (everyday

choices), life transitions, and macro (big events and crises) within a social ecology and faith trajectory. Support

structures that foster individuality within meaningful framework make religious internalization self-endorsed

and resilient, creating an adaptable identity based on spiritual commitment.

This conceptual synthesis enhances identity development theories. Developmental psychology,

SelfDetermination Theory, sociology of religion, and cultural psychology are integrated without simplifying

complex phenomena. The autonomy-conformity dialectic must be handled, not eliminated. The notion implicates

support system quality and religious internalization as key modifiers of seemingly contradictory texts.

Longstanding riddles resolved: Why does social support predict success and failure? How can religiosity

empower and restrict identities? Quality and internalization determine outcomes: autonomy-supportive support

and autonomous religious motivation predict good results, while controlling support and controlled religious

motivation suggest bad results. The framework permits cultural differences without affecting psychology. The

framework can accommodate individualistic and collectivism cultural manifestations while maintaining

universal basic need satisfaction by distinguishing autonomy (volitional functioning) from independence

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(separateness). Cultural relativist critiques and universalist psychology theories are reconciled. The emphasis on

temporal dynamics and process over static endpoints supports recent evidence that identity evolves over time.

Processual views differ from intervention models that view identity as a problem to be solved rather than a

lifelong growing attempt.

The integrative framework requires a drastic change from coercive regulation to Ihsan-centric nurture

(Tarbiyah). Parents, schools, and religious leaders must go beyond external compliance, which often leads to

psychological fragmentation or spiritual hypocrisy (Nifaq). Instead, practitioners should create "choice-

withinstructure" environments that reflect the Prophetic concept of Rifq (gentleness), allowing people to work

through their doubts. This technique helps move from introjected regulation driven by guilt or social shame to

integrated regulation, where religious ideals are self-endorsed and founded on Ikhlas. Institutions can foster a

resilient Taqwa (God-consciousness) that acts as an internal compass to protect an individual's vertical spiritual

commitment (Hablun Min Allah) from horizontal social pressures (Hablun Min al-Nas) by prioritizing support

quality over quantity. Instead of the present "false dichotomy" between radical autonomy and unquestioning

compliance, this approach proposes relational embeddedness. Future research and policy must recognize that

identity is a lifetime process of Istiqamah (steadfastness) that requires constant revision across life stages and

cultural shifts. Support systems must provide the steady "banks" of the river for marginalized communities and

those navigating international secular contexts, providing the ethical scaffolding needed for a meaningful identity

without suffocating human souls' agentic striving. Instead of eliminating the tension between autonomy and

belonging, social and religious organizations aim to develop robust, autonomy-supportive environments where

these tensions are effectively handled to promote holistic human flourishing.

CONCLUSION

Identity development emerges from the dynamic interplay of universal psychological needs, social support

systems, and religious or spiritual frameworks, unfolding as a perpetual negotiation between intrinsic drives for

autonomy and external pressures for conformity. This conceptual synthesis has demonstrated that identity is not

a developmental endpoint to be achieved but an ongoing process of construction, deconstruction, and

reconstruction extending across the lifespan. The quality of this process whether it generates adaptive, flexible

integration or maladaptive, rigid foreclosure depends critically on the quality of support systems and the nature

of religious internalization. Support systems facilitate healthy identity development when they are

autonomysupportive, acknowledging individuals' perspectives while providing structure, encouraging self-

endorsed decision-making while maintaining connection. Support systems undermine development when they

are controlling, pressuring compliance through guilt or conditional regard, forcing false dichotomies between

authenticity and belonging. Religious frameworks facilitate development when autonomously internalized,

providing meaning, community, and moral guidance experienced as self-endorsed. Religious frameworks

constrain development when controlled imposed, generating compliance without integration and conflict

between authentic self and external expectations.

These dynamics operate across cultural contexts but take culturally specific forms. While the underlying need

for volitional functioning is universal, the behaviors through which autonomy is expressed vary culturally, with

individualistic cultures emphasizing independence and collectivist cultures emphasizing interdependence.

Effective support honors cultural values while respecting individual volition, recognizing that healthy

development in any culture requires self-endorsed commitment rather than externally imposed conformity. The

theoretical integration advanced here addresses a critical gap in identity development scholarship the persistent

fragmentation across disciplinary domains that has hindered comprehensive understanding of identity's complex

determinants. By synthesizing insights from developmental psychology, Self-Determination Theory, sociology

of religion, and cultural psychology, this framework provides conceptual architecture for future empirical inquiry

while generating immediate practical implications for parents, educators, clinicians, religious leaders, and

policymakers.

Future research should test this framework's propositions through multi-method longitudinal designs, examine

its applicability across diverse cultural contexts and marginalized populations, and investigate intervention

strategies for enhancing autonomy support and facilitating autonomous internalization. Such research would not

only refine theoretical understanding but provide evidence-based tools for supporting the individuals worldwide

who struggle to construct coherent, authentic identities amid the competing pressures of contemporary existence.

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Ultimately, this synthesis reveals that supporting healthy identity development requires neither abandoning

social connection in favor of radical individualism nor suppressing individual authenticity in favor of uncritical

conformity. Rather, it requires creating contexts in families, communities, educational institutions, and religious

organizations that honor the fundamental human need to be both connected and autonomous, both embedded in

relationships and agentic in self-determination. The challenge facing contemporary society is to build such

contexts, recognizing that human flourishing depends on our capacity to navigate the perpetual tension between

belonging and becoming.

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