The human has not the complete kindness that leads to perfect obedience except when he/she finds goodness and perfection, worthiness and gracefulness in his/her beloved that stimulates a sense of wonder, love, and praise in him/her and convinces him/her to complete obedience of this beloved. Hence, the concept of worship in Islamic education includes appearance or ritual, social, extrovertive, and subjective proof. Ritual appearance manifests in rites and deeds that indicate love and obedience types which human worship his/her God through its passer-by. Social appearance is culture, values, customs, and traditions.
The extrovertive appearance of worship is a natural science that provides the background for a Muslim scientist to come to the horizons lab and discovers the miracles of age and proof of God and recognizes the evidence that suggests the creation greatness of God and his powers and convinces new learners of a new generation that complete love and obedience of God is necessary. Islamic education on the need for cooperation and unity among them is to participate to the realization of certain objectives such as mental balance in ritual appearance, practical application in social appearance, intellectual persuasion in extrovertive appearance, calmness and subjective appearance and the final result is certainty and truth in deeds and behavior and relations. Then separation between worship proofs causes lifeless and ineffective movements, deeds, and behavior and its sample is introduced in the Qur’an.
Self or I which is interpreted as a soul in Arabic contains Human reality that is constant during his lifetime and does not hurt it by changing or even losing organs and human limbs. The relationship of every person with himself is called an interpersonal relationship. Relationship with many functions, such as increased self-confidence, self-control is following job conscience and increasing productivity that flourishes through connection with self and during its periods: stipulation, meditation, calculating, and self-expostulation. The relationship between self-scrutiny and effective relation is an increasingly distant relationship. From the perspective of Islam, more important than this type of relationship is its orientation that starts with accurate self-knowledge and is moving to perfection and happiness of human beings. The relationship with self is a kind of realization and mutual understanding inside the individual. It has types that include.
The Real Self | The honest and realistic sight of every person is about thoughts, emotions, talents, and needs.
True Self | It is a human character that we want to be him and in fact, he is our model.
General Self | It is a self that we try to show ourselves in that form to others and others’ view is about us.
In self-concept, all physical, psychological, and social perceptions of an individual are involved that is the result of past experiences, present and anticipated future experiences, and relationships with his surroundings. When human reaches self-scrutiny becomes self-organization, control, and internal factor. Two basic works should be done for self-scrutiny of person, one has to identify self accurately, that’s, also knows its strengths and weaknesses. The other one, a person has a positive attitude toward self and others.
The most important element in relation to self and the first step in shaping communication skills is consciousness, understanding of emotions, and their abilities. By historical studying, it reveals that self-scrutiny. has been of interest to all scholars since long and know yourself word is of the most tangible recommended sentences and today self-scrutiny is one of the most valuable theoretical and practical concepts of humans.
By accurately knowing ourselves, we provide the causes of logical and correct regulation of our deeds and behaviors with self, others, and the environment we live in. God invites humans to think about themselves (Fussilat, 53). Explicitly in the Qur’an recommendations, it externalizes signs in human existence for seekers of certainty (Adh-Dhariyat, 51-52).