Although self-awareness and self-knowledge are related, they are distinct concepts. Self-awareness is defined as the process of becoming aware of one's internal characteristics, beliefs, emotions, and values [10] . This extends beyond the recognition of personal strengths and weaknesses, encompassing the capacity to reflect on thoughts and feelings, analyze behaviors and choices, and comprehend one's identity and objectives. In essence, self-awareness entails an understanding of one's position in the world and the emotions and thoughts that shape it. It places a premium on the comprehension of one's abilities and limitations. In the field of psychology, self-awareness is defined as the mental processes through which an individual engages with themselves, including awareness of emotions, thoughts, values, strengths, and limitations [11] .

In contrast, self-knowledge encompasses a more comprehensive understanding of oneself, encompassing a range of factors such as emotional states, personality traits, relationships, behavioral patterns, opinions, beliefs, values, needs, goals, preferences, and social identity [12] . Philosophically, self-knowledge is concerned with the search for meaning and purpose in life and involves a profound understanding of one's identity and existence. This understanding is achieved through transcendental-phenomenological and existential-phenomenological practices [13] .

From a religious and spiritual perspective, self-knowledge encompasses a more profound understanding of one's relationship with the divine and greater entities. It is regarded as a spiritual connection that facilitates an enhanced comprehension of the meaning and purpose of life. In Islamic teachings, the concept of self-knowledge is deeply rooted in both philosophy and spirituality. It highlights the importance of understanding one's spiritual nature and its influence on one's being [14] .

The acquisition of self-knowledge facilitates the development of self-awareness and confidence. Furthermore, it enables individuals to establish more effective relationships with others and to make better and more efficient decisions [15] . It serves as a tool for personal development and emotional and spiritual growth, as understanding one's characteristics and abilities allows individuals to become the best version of themselves. Consequently, this fosters self-belief, enhances social and professional interactions, and increases life satisfaction and happiness [16] .

In other words, self-knowledge plays a significant role in improving the quality of life and promoting individual growth and development [17] .

Moreover, an understanding of one's nature can facilitate more ethical interactions with nature and the environment. This is because self-knowledge entails a more profound comprehension of our position within nature and our relationship with the environment. Such an understanding can engender a sense of interdependence and, consequently, a motivation to care for it [18] .

When individuals recognize their interconnectivity with the natural world, they are more likely to engage in behaviors that protect and preserve the environment. This understanding encourages a perspective that regards environmental stewardship as a personal obligation [19] .

Additionally, research indicates that individuals who perceive themselves as more interdependent with others are more likely to engage in environmentally conscious behaviors [20]. Through the process of self-reflection, individuals come to recognize their intrinsic connection to the larger ecosystem and the direct and indirect impacts of their actions on the environment and other living beings. An understanding of the needs and rights of other creatures and the environment can enhance ethical decision-making [21].

This awareness enables individuals to act with greater responsibility towards the environment. Such individuals are more likely to adopt practices that minimize harm to the environment, including reducing the use of harmful chemicals, conserving water, and maintaining ecological health [22].

At this juncture, it is prudent to assess the contributions of each native culture in this context. Given that religious teachings offer insights into this matter, the following section will analyze the perspective of Quranic teachings [23] .

In the Quran, self-knowledge is presented as a significant concept, with numerous verses emphasizing its importance and the consequences of one's actions. In particular, self-knowledge leads individuals to the understanding of God and the essence of life [24] . The Quran emphasizes the necessity of self-knowledge and conscious behavior. For example, Surah Al-Hashr, verse 19 states: "And do not be like those who forgot Allah, so He made them forget themselves. It is they who are truly rebellious." Similarly, Surah Al-A'raf, verse 179 says: "Indeed, We have destined many jinn and humans for Hell [25] .

They have hearts they do not understand with, eyes they do not see with, and ears they do not hear with. They are like cattle. They are even less guided! Such people are entirely heedless." These verses illustrate the necessity of understanding one's existential nature for the acquisition of knowledge and comprehension of the truth, which in turn leads to virtuous behavior [26] . In the absence of self-understanding, interactions with others and the environment are likely to be problematic. Inappropriate behaviors and environmental destruction are the results of a lack of understanding of oneself and human nature. According to Quranic teachings, the human soul is endowed with characteristics that can lead to either a materialistic life or a life based on divine attributes [27] . This dual potential is evident in Surah Al-A'raf, verse 179, which states, "They are like cattle," indicating that humans can become like animals. Conversely, Surah Sad, verse 72 says: "So when I have fashioned him and had a spirit of My creation breathed into him, fall in prostration to him," suggesting humans are endowed with divine attributes [28] .

This dual potential is evident in Surah Al-A'raf, verse 179, which states, "They are like cattle," indicating that humans can become like animals. Conversely, Surah Sad, verse 72 says: "So when I have fashioned him and had a spirit of My creation breathed into him, fall in prostration to him," suggesting humans are endowed with divine attributes [28].

The degree to which a human being becomes materialistic or divine is contingent upon their own volition and choices. The reason some humans are described as "worse than cattle" is due to their possession of free will [29] .

In contrast to animals, which are not endowed with free will, humans are capable of choosing a materialistic nature as a consequence of their freedom and autonomy. Consequently, humans possess the capacity for both guidance and misguidance. It is of the utmost importance for individuals to utilize self-knowledge to guide their behavior [30] .

As previously stated, the spirit of God has been imparted to humans, endowing the human soul with potential divine attributes and characteristics. By embodying these qualities, humans not only draw closer to God but also have the potential to act as His vicegerents on Earth [31] .

Divine attributes can be summarized in God's "Oneness," who is the Creator of the natural world. He states in another verse that He designed the natural world with balance and order: "Indeed, We have created everything, perfectly preordained" (Surah Al-Qamar, verse 49). The term "determined measure" suggests a meticulous approach to calculation and measurement, one that reflects the intrinsic sustainability and harmony of nature [32] .

The manifestation of divine attributes in humans has the effect of preserving and sustaining nature. Practices that are guided by these attributes are in alignment with God's will on Earth [33] . Nevertheless, environmental degradation frequently results from the inappropriate exploitation of natural resources, which disrupts the natural order [34] . As Surah Al-A'raf, verse 56 advises, "Do not spread corruption in the land after it has been set in order. And call upon Him with hope and fear. Indeed, Allah's mercy is always close to the good-doers", environmental degradation can be understood as a departure from the divine attributes inherent in humans [35] .

The human self is comprised of two distinct dimensions: a spiritual dimension, which represents the true self, and a material dimension, which represents the false self [36] . "And by the soul and ˹the One˺ Who fashioned it; then with ˹the knowledge of˺ right and wrong inspired it" (Surah Ash-Shams, verses 7-8). The true self is the source of good deeds and moral virtues, while the false self is the source of evil. Humans, as material beings, also possess animalistic desires [37] . Although moderation of material traits is necessary for survival, there is a constant conflict between the spiritual and material attributes of the human being. The challenge of protecting nature arises when materialistic attributes dominate, leading to the exploitation of nature on an unprecedented scale [38] .

While humans form a close relationship with nature, some may view it merely as a tool for economic gain, thereby neglecting ecological values and leading to environmental degradation, loss of biodiversity, and pollution [39] . The cultivation of the spiritual attributes inherent in the human self, which are in harmony with nature, can serve to prevent the dominance of materialistic desires. Surah Al-Jathiyah, verse 23 states: "Have you seen ˹O Prophet˺ those who have taken their desires as their god? And so Allah left them to stray knowingly, sealed their hearing and hearts, and placed a cover on their sight [40] .

Who then can guide them after Allah? Will you all not then be mindful?" This verse serves to illustrate the necessity of maintaining a balance between spiritual and material attributes to inform human conduct and safeguard the environment.

The study reveals that Islamic teachings provide a profound framework for fostering self-knowledge (ma'rifat an-nafs) and ethical environmental stewardship. Through the analysis of Quranic principles such as khilafah (stewardship), amanah (trust), and tawhid (unity of creation), it becomes evident that self-awareness is a key factor in aligning human behavior with sustainable practices. The Quran emphasizes the dual nature of humans, comprising material and spiritual dimensions, which directly influence their interaction with the environment. When material desires dominate, exploitation and environmental degradation ensue, as seen in the overuse of natural resources [40] .

The cultivation of divine attributes such as justice (‘adl), moderation (wasatiyyah), and compassion (rahmah) is essential in mitigating these tendencies. These values not only address individual behaviors but also contribute to broader environmental goals, aligning with the Sustainable Development Goals (SDGs), particularly SDG 12 (Responsible Consumption), SDG 13 (Climate Action), and SDG 15 (Life on Land) [40].

This integration of ma’rifat an-nafs into environmental ethics highlights the transformative potential of self-awareness in promoting sustainability. By bridging spiritual principles with contemporary environmental challenges, this study presents a holistic model for addressing ecological issues. Future research should explore the practical application of this framework in various sociocultural contexts to deepen its impact.

The effective protection of the environment necessitates a more comprehensive understanding than that provided by scientific knowledge alone. Furthermore, human interaction with nature is also influenced by ethical, cultural, and social factors. Consequently, it is insufficient for humans to merely comprehend the functioning of ecosystems; they must also acknowledge their ethical obligations towards the environment. For instance, an individual may possess a profound understanding of ecological systems, yet persist in destructive practices due to a lack of reverence for nature. In such instances, scientific awareness alone is insufficient to guarantee environmental protection. The sustainable use of natural resources thus necessitates a blend of scientific knowledge, ethical and cultural values, education, and public awareness. An understanding of human nature is a prerequisite for fostering appropriate interactions between humans and nature [39] .

The capacity for self-awareness affords a more profound comprehension of the position of humans within the natural order and the nature of their relationship with the environment. Those who cultivate self-knowledge are more likely to engage in responsible and balanced interactions with the environment. The acquisition of self-knowledge facilitates environmental responsibility and ethical conduct, thereby constituting a pivotal element in the protection of the environment and the promotion of constructive interactions with nature. This, in turn, benefits both the environment and human society. There exists a multitude of perspectives on the understanding of the self and its nature [39] .

However, the Quranic viewpoint offers a comprehensive and nuanced explanation of human behavior towards nature. This perspective posits that the human self is composed of both divine attributes and worldly inclinations, with the prevailing set of attributes determining human interaction with nature. Humans are dualdimensional beings. One dimension is divine, encompassing attributes such as justice, mercy, wisdom, and compassion. The other is material, including physical and animalistic instincts such as greed and lust. These two dimensions are in a state of dynamic interplay, influencing human behavior by the prevailing dimension. Humans are afforded the liberty to select the attributes that inform their actions [40] .

When material attributes prevail, behaviors such as the excessive exploitation of natural resources, environmental pollution, and habitat destruction inevitably follow. Such actions, driven by the pursuit of profit and immediate gain, result in the deterioration of the environment. Conversely, when divine attributes prevail, human interaction with nature is focused on protection and conservation. Those who possess a more profound comprehension of their role within the natural order are inclined to pursue a sustainable lifestyle, ensuring that the bounties of nature are not only preserved for the present generation but also for future ones [40] .

The Quranic perspective, which emphasizes the dual nature of the human self and free will, provides valuable guidance for responsible and ethical behavior toward the environment. The strengthening of divine and ethical qualities within oneself serves to protect and preserve nature, thereby avoiding the destructive consequences of worldly inclinations. Consequently, a more profound comprehension of the self and conduct informed by divine teachings can facilitate more constructive and sustainable interactions with the environment.