**2. Muslim religious self**

The discourse regarding self in psychology came up with the various concept about self, namely relational self [16], true self [17], and religious self [18]. The main value of the relational self is its connectedness with others, and for true self is the meaning of the self's own individuality. Religious self values awareness of connectedness with God. In the Islamic religious perspective, being Muslim means recognizing that human was created by God to be a servant of God (Qur'an 51:56) to which the caliph values are attached (Qur'an 2:30). Thus, the religious self of a Muslim is the self that recognizes human subordination toward God and believes in his duty to become caliph.

Literally, caliph is a term for someone who takes care of various affairs or a leader. The narration of the verse (Qur'an 2:30) tells of the dialog between God and angels, which hints that before human is created, God mentions a plan of creating a caliph. It means that humans would be the creature of God who is tasked to take care of the earth on which human would live on. Responding to the word of God, in God's dialog the angel expressed his doubts about human's ability to become caliph, even explicitly regarding the existence of humans on earth as a destroyer. The dialog in the narrative ends with the statement that God knows human's capacity (to take care of the earth). Based on the raw material of the human body, questioning human's capacity to taking care of the earth is understandable. The reason comes to the similarities between raw materials of human body with the earth's material, which causing humans to always be eagerly collecting sources on earth for their own needs. However, human has elements other than the body, namely the soul or non-material element on which God presents his (virtual) self on. The presence of God in the soul of the human being is an antecedent factor for the human to work with the qualities of God, namely nurturing (God has an all-nurturing nature) and loving love (Allah has the nature of *rahman rahim*) to nature (man belongs to the part of nature). A Muslim is said to have a genuine religious self when presenting a consistent self-awareness as a servant of Allah (consciousness based on Qur'an verse 51:56) with the main task of prospering the earth (consciousness based on Quran verse 11:61). Once the Muslim religious-self is activated, the orientation of their life will be as caliph, which is to take care of the earth until prosperity is maintained.

Being aware of having the responsibility to manage the earth will drive individuals to do self-preparation such as learning natural sciences, so that comes to their competence of handling nature in the best way in terms of sustainability. From the point of view of the traditional perspective of Islam, studying natural science is not considered as a part of religiosity, due to the fact that it is not directly related to God and is also not commanded by God. It is not true. Quran verse 96:1 narrates the command of God to humans to study God's creation, through the phrase "learn, in the name of your God Who Created". The statement mentioned that studying is commanded to be done in the name of God as a creator. That is, creation is the object of God's command to study. Thus, the science that is commanded to be studied is the science of God's creation, that is, the whole universe, including humans and their ecological environment. Through this understanding, one who studying physics, chemistry, biology, geology, oceanology, and humans, which is intended to be able to manage, utilize, and maintain nature, means has a religious self, because of carries out Qur'an verses 11:61 and 96:1. A person's readiness to become a caliph is an antecedent factor of having the idea of sustainability.

Generate idea involves cognitive behavior. Thus, developing ideas requires a cognitive aspect that is trained to think logically and rationally. Sustainability ideation is related to the ownership of thoughts that connect behavior with nature, i.e. behave

environmentally friendly. A textbook reference confirms the existence of sustainability ideation get benefits from concepts of conservation psychology, environmental psychology, and pro-environmental behavior [9].

Koger and Scott [10] stated that the idea of connecting environmental issues to human behavior is based on a paradigm related to the empirical fact that the main cause of natural damage is the maladaptive behavior of humans toward nature. A person with a religious self and a caliphate consciousness would potentially be willing to put himself to act against ecological destruction, including directly involve with community actions to drive pro-environmental behaviors, or thinking about macro solutions involving stakeholders and policymakers. Both practical perpetrators of pro-environmental actions, as well as strategic initiators of environmental policy, all fall into the category of the caliph.

In the psychological perspective of Islamic religiosity, it is the work of the religious self on a Muslim that performs "maintaining the earth" behavior at any level, which is referred to as carrying out the role of the caliph. The Caliph is the ideal status of a Muslim's religious self. The religious self with the qualities of the caliph is the one who orients his behavior to maintain the sustainability of the ecological environment, as a form of obedience to Allah, or as a servant of God. Unfortunately, not every individual affiliated with the Islamic religion has such a qualified religious self. It could be that the religious self is artificial or pseudo-religious.
